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Full text of "Christ crucified, or, the marrow of the gospel : evidently set forth in LXXII sermons on the whole 53rd chapter of Isaiah .."

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;• . '_b . o//. 

^ PRINCETON, N. J. ^g 

Presented by \^ V-^/ S \ C7\ fi/ r\ V~^V^\'\ 


Section ■■ 


THE Works of this very pious and learned Author are fo well' 
known, and have dcfcrvedly obtained fuch a reputation in the 
Church of God, that there needs no more to recommend a Book, 
than to fay, it was wrote by Mr. James Durham. There are none 
of his Writings, but muft have a teftimony in the hearts and con- 
fciences of all ferious and experienced Chriftians, to their eminent 
iifefulnefs and fervice. Some of thefe lead us into the mind of the 
Holy Gholl in the prophetical book of the Revelations, and that 
myftical Song of Solomon, of both which, its well known, the 
Author has given us an elaborate expofition. Another of thefe 
unfolds to us the great and glorious myfter)' of our redemption by 
the death and fufferings of our Lord Jefus Chrift. Thi^ the Au- 
thor does in thefe Sermons of his, upon the whole 53^. of Ifaiah ; 
a Work, which (if it may be allowed to make a comparifon) 
equals, at leaft, if it does not exceed his other Writings. This 
valuable Piece was grown very fcarce, and much out of print. 
There were frequent calls for it, which could hardly be anfwered 
at all, or not without much difficulty ; which being obferved by 
fonie ferious and well difpofed perfons, they judged the reprinting 
of thefe Sermons might be of fervice to the Church of Chrift ; and 
having communicated their thoughts to fome others, they readily 
concurred with them therein, not doubting, but whoever fhould 
promote this good Work, would think themfelves obliged to thofe 
that firft fet the defign on foot ; fince upon their perufal of thefe 
Sermons, they will not fail to meet with thofe things that will as 
much anfwer their expeftation, as they exceed any commendatiuu 
that can be given tlicm by others. 

Having faid thus much, we conclude, praying that the blefiing 
of him who gave this feed to the fovver, may make it fingularly 
ufeful to their fouls, who (hall ferioufly perufe it. 

Jerem. Smith, 
John Nksbit, 
Matth. Clarke, 

W. ToNG, 

B. Robinson 
Tho. Reynolds, 
Tho. Ridglev, 
johk toxon, 

Isaac Watts, 
Joseph Hill, 
John Cumming, 
John Asty, 
Daniel Wilcox, 
Jabe'z Earle, 
Patr. RusstL, 
James Gali^oway 

Tho. Bradbury, 
James Wood, 
Tho. Hall, 
Jen kin Lewis, 
John Mitchel, 
Edward Walliw, 
Tho. Harrison, 




Evidently fet forth in 


O N 

The whole 53^ Chapter of ISAIAH, 


'Jlie Text is clearly and judicially opened, and a great many 
mofl appofite, truly fpiritual, and very edifying Points of 
Doflrine, in a deleftabie Variety, 'drawn from it, witji 
choice and excellent praftical Improvements thereof. 


Several Adverfaries of the Truth, as SociAians, Armlnians, 
Arians, and Antinoniians, are follJly and fully refuted. 


Many Errors in Praftice incident to Profeirors, otherwife Sound and Orthodox ^ 
in their Opinions, are difcovered ; and many grave, deep, and very impor- 
tant Cafes of Confcience, fatisfylngly difcufTtd. 

" ' / — ~ 

By that able Minifter of the New T^ament, 

The late Rev. Mr. JAMES IdURHAM. 

One of the Minifters in Glafgow, and Profeflbr of Divinity in the-Univerfity there. 


For JOHN JOHNSTON, in the Caltoun 
of G L A s G ow, the Publiflier. 

P-U^^Ut V %9 

Unto the afflicted and ferious 


And more particularly to the 

Right Honourable and truly Noble Lord, 


IT is one of the greatefl practical debates and con- 
tefls betwixt God and his own people, who are 
privileged with a fpecial intereft in him, and which 
they are naturally inclined longed to keep up, and 
are mod unwilling to let fall, in-z. Whether he guide 
and govern them, and mark out their lot to them, 
while they fojourn here in the world, as he in his own 
wifdom fliall think fit ; having (as it were) a blank 
fubmiffion put by them into his hand, to be filled up 
with what kind and quality, with what meafure and 
quantity, and with what continuance and duration of 
troubles, trials, and affliftions, himfelf pleafeth ? Or, 
whether he fliould, as to fome things at lead, confult 
their will and plcafure, and as it were take their ad- 
vice, and allow them a liberty to prefcribe to him, 
how he fiiould guide and difpofe of them ? And in- 
deed to be here denied to their own will, and abfo- 
lutely fubrlilt to the will of God, is one of the highed 
and mod difhcult practicable points of felf-denial. 
(To which notwithdanding all the difciples and fol- 
lowers of Chrid are exprefly called j and wherein he 
. . hath 

VI The Epistle Dedicatory. 

hath great delight and complacency, as favouring 
ftrong of intire truft and confidence in him.) Yet if 
we confider thefe few things, it will be found, that 
there is all the reafon in the world, why they fhould 
come, and fweetly fubmit themfelves to his will in all 
things, how crofs foever to their own inclination, 
without any the lead fmful reluftancy, or contradic- 
tion : which is our privilege, and the reftoration of 
our degenerated nature, to its divine and primitive 

Firji, If it be confidered, That he hath a mod fo- 
vereign, abfolute, and uncontrollable dominion over 
you, as the potter hath over the clay, for ye are the 
clay, and he is the potter : Nay, he hath more abfolute 
dominion over you, than the potter hath over his 
clay J for the potter maketh not the clay, both the 
clay and the potter being made by him. But he hath 
made you, and not you yourf elves. Ve are all the ivork 
of his hands, Pfal. c. 3. Ifa. Ixiv. 8. He hath made 
you living creatures, rational creatures, and new 
creatures ; If any man he in Chrifi he is a new creature, 
2 Cor. V. 17, which is "the very flower of the crea- 
tion : And, ye are his ivorkmanjhip, created in Chrijl 
fefus unto good works, Eph. ii. 10. If therefore it be 
tinfuitable, and incongruous, for the clay to fay, to 
him that fajhioned it. What makeft thou ? Or, for a 
man's work to fay to him, that he hath no hands, Ifa. 
xlv. 9. Its fure much more for you to fay, to your 
great potter and fafhioner. What makeft thou of us ? 
Why dealeft thou fo and fo with us ? Woe to him that 
/Iriveth with his Maker ; let the potjl^erds flrive with 
the pofjherds of the earth. Hath not the potter power 
over the clay ? And are you 7iot in the hand of the Lordj 
as the clay is in the hand of the potter? Rom. ix. 21. 
Jer. xviii. 6. He might have made you veffcls to dif- 
honour, veffels of wrath, fitted for deftruElion ; without 
being jullly chargeable with any injury done to you. 
And when he hath in the fovereignty of his moft won- 

The Epistle Dedicatory. vii 

derful free grace, made you vejfels to honour^ and vef- 
fels of mercy ^ -which he hath afore prepared unto glory. 
Will ye dare to quarrel with him, for his difpofing, 
in his own way, of your external condition in this 
world, and of thofe moveables, and acceflbries, that 
are wholly extrinfic, and not at all effential to your 
falvation, and true happinefs? (For, let all the plea- 
fures, riches, and honours of the world, even all the 
delights of the Tons of men in their very extraftj fpi- 
rits, and quinteffence, be as it were diftilled in a lem- 
bic, till they be made to evaporate the pureft per- 
fumes of their utmoft perfections, and heaped on the 
Chriftian ; as they make him no better Chriflian, nor 
make any addition at all to his true happinefs : So 
when he is deplumed and flripped naked of them all ; 
every bird as it were of thefe earthly comforts taking 
back again from him its own feather ; he is made ne- 
ver a whit the worfe Chriflian, nor his happinefs in 
the leaft impared.) It were certainly much more be- 
coming you to fay. It is the Lord, wh6 can do us np 
wrong, and who hath, undefervedly, done us much 
good ; let him do to us what feemeth good in his 

Secondly, If it be confidered. That he is of infmlte 
wifdom, and knows much better what is good for 
you, than you do for yourfelves, who often miftake 
what is good for you, through your corruption, ig* 
norance, partiality, or prejudice ; but he, by the molt 
abfolute perfeClion of his bleffed nature, is infinitely 
removed from all pollibility of miflaken what is good 
in itfeif, or good for you ; and if you will adventure 
your eftate and livelihood in the world, on able and 
faithful lawyers, when ye yourfelves are much unac- 
quainted with, and ignorant of law, and are difpofed 
to think, that the fuit that is commenced againll you 
will ruin you, while they think otherwife. And if 
you will commit your health and life, to fkilful phy- 
licians or furgeons, and receive from the one ma- 

viii The Epistle Dedicatorv. 

ny unpleafant and loathfome potions, and pills, and 
fufFer from the other fuch painful incifions and injec- 
tions ; fuch fearchings, lancings, and pancings ; fuch 
fcarifications, cauterizings, and amputations : From 
all which ye have fo great an averfation, if not abhor- 
rency. Will ye not much rather and much more con- 
fidently commit the conduft and care of yourfelves, 
and of all that concerns you, to him of ivhofe under- 
Jtanding there is no fearcb, as to what is good for his 
own people, and whofe faithfulnefs in his dealing with 
them, reacbeth to the very clouds^ and mver faileth ? 
Pfal. xxxvi. 5. Pfal. Ixxxix. 33. The fkilfulleft of 
thefe may millake, none of them being infallible, and 
the mofl: faithful of them may poffibly at fometimes, 
and in fome things, be found unfaithfully negleftive, 
none of them being perfe(fl: : But it is fimply impofli- 
ble for him, either to miftake, or to be unfaithful ; 
for other wife he fhould deny himfelf, and fo ceaf© tt> 
be God, whereof once to admit the thought, is the 
highefl blafphemy. Let therefore your confident 
trufting of men, in their refpeclive profeilions and cal- 
lings, make you blufli at, and be afhamed of your 
diltrufting of God, and of your quarrellings with him, 
even when ye know not, for the time, what he is do- 
ing with you, and when what is done would have 
been none of your own choice, but doth very much 
thwart and crofs your natural inclinations. Is it not 
enough that he is infinitely wife in himfelf, and for 
you ? may you not therefore fafely trufl: in him, and 
with unfollicitous confidence, commit the condud of 
yourfelves, and all your concerns to him? As know- 
ing that he cannot himfelf be mifled, nor mifgovern. 
you : May you not in faith without diftruftful and per- 
plexing fear follow him ? As faithful Abraham folloiV' 
edhim.y 7iot^knowing whither heivent, Heb. xi. 18. And 
cafl: all your care on him, voho carethfor you,- i Pet. 
V. 7. and hath made it yonr great care, to be careful for 
nothings Phil. iv. 6. and thus even fing care away. 


The Epistle Dedicatory, ijc 

Thirdly, If it be confidered, That ye have in your 
dwn. experience (as the reft of the people of God have 
in theirs) found, that in all paft dealings with you, 
even thofe that for the time, were moft affli£ling ; his 
will and your true welfare, have been unfeparably 
joined together, and that but very feldoni and rarelv, 
your own will and welfare have met together. So 
that ye have been conftrained, upon calm refleftion, 
to blefs him that you had not your will in fuch and fuch 
things J however, for the time ye were difpleafed with 
the want of it, and have been made to think, that if* 
ever ye had any good days, or hours, along your pil- 
grimage, your crofs and afflicted ones, wherein God 
took moft of his will, and gave you leaft of yoiir own, 
have been your beft days and hours. Dare you fay, 
lipon fetious and juft reflexions, that it hath been 
otherways? Or that ye have not reafon, as to all pad 
crofs-providences, even the moft apparently crufhing 
of them, fmce the day that^ye were firft brought un- 
der the bond of his covenant to this day, to fet up, as 
it were, your ftone, and to call it Ebe7iezer the Jione 
of help, faying. Hitherto the Lord hath helped us ? 
I Sam. vii. li. M^y you not, and fliould you not, 
then humbly and confidently truft him, that ye (hall, 
through grace, have reafon as to prefent and future 
ones, how fad and furprizing foever they are, or may 
be circumftantiated, to fay, Jehovah-jireh, The Lord 
will fee, or provide. Gen. xxii. 14. O! but it will 
be a fweet, pleafant, fpiritual, wholfome, and refrefti- 
f'll air, that breathes in that walk, betwixt Ebenezer, 
and Jehovah-jireh ; wherein a few turns taken, by the 
moft aiilicled Chriftians, in their ferious, compofed, 
fpiritual, and lively contemplation, would, through 
God's bieffing very much contribute quickly to recon- 
cile them to all their refpeftive croffes, how crofs fo- 
ever, and to the keeping them in better, and more 
conftant fpiritual health. 

Fourthly, If it be confidered, That by your pettifh, 

B fretftil, 

X The Ilpistle Dedicatory. 

fretful, male-contented and unfubmiflive contending*, 
ftrivings and llrugglings with him, ye will not help 
yourfelvcs, ye may well make your own burden the 
more Oneafy, and your chain the heavier ; Should it 
be according to your mind? Job xxxiv. 33. Jhall the 
earth be forjaken for you ? or JJnill the rock be removed 
out of his place? Job xviii. 4. luill ye difannid his judg- 
jiient ? will ye condemn bi?n^ that ye may be righteous j 
Job xl. 8. will ye firive againji him, who giveth not ac- 
count of any of his matters? Job xxxiii. 13. Will ye 
tax his wifdom, as if he did not underfhand what is 
convenient for you ? will ye teach God knowledge ? 
Job xxi. 22. Is it fit that he (hould come down to 
your will, rather than you fhould come up to his ? 
Shall God change and break all his wifely laid mea- 
fures and methods of governing his people, and take 
new ones to gratify your peevifti humours ? He will 
not be diverted from his purpofe, when he is in one 
way^ who can turn him ? what bis foul defireth that he 
doth^ for he performeth the thing that is appointed for 
you. Job xxiii. 13, 14. He is more jufl to himfelf, 
(to fpeak fo) and more merciful to you, than to de- 
grade as it were his infinite wifdom fo far as to fuffer 
himfelf to be fwayed againfl the dictates of it, by fuch 
fhort-fighted and forward tutors as you ; the great 
phyfician of fouls is more compalTionate and wife than 
to permit his diftempered, and fometimes even in a 
manner diftraded patients, to prefcribe their own 
courfe of phyfick ; but he will needs do, what he 
thought fit and refolved to do, whether ye choofc, or 
whether ye refufe. Job xxxiv. ^^■^. only he would (to 
fay fo) have your confent unto, and your approbation 
of what he doth for the greater peace and tranquility 
of your own minds ; Surely therefore it is meet, meek- 
ly and fubmiflively to be faid to God, whenever and 
however he chaftifeth, I have born chaflifemetit, I will 
not offend any more, that which I know not, teach thou 
me, if I have dofie iniquity, I will do fo no more. Job 


The Epistle Dedicatory. xi 

xxxiv. 31, 32. It is the furefl and fliortefl: way to 
have our will formed fo as may be for our welfare, to 
allow him to take his own will and way with us : For 
he hath a fpecial complacency in this, and therein 
wonderfully difcovers the bowels of his tender com- 
paffion toward his chaflifed and humbly fubmilTive 
children: Surely ffaith he) I have heard Ephraim he^ 
moaning himfclf thus^ thou hqft chajiifed mc^ and I was 
chajiifed, as a bullock tmaccu/iofued to the yoke ; turn thou 
me and I/hall be turned, for thou art the Lord 7ny God : 
furely after that 1 was turned., I repented, and after that 
I was injlru6led, 1 fnote upon my thigh, I was ajhatnc^, 
yea even confounded, becaufe 1 did bear the reproach of 
my youth : Is Ephraim my dear fon, is he a pleafant 
child, for fince Ifpake againjl him, I do earneftly remem- 
ber himfiill, therefore my bowels are troubled for him, 
I will furely have mercy on him faith the Lord, Jer. 
xxxi. 18, 19, 20. Thus when ye come fubmiffively 
to his hand, he comes as it were fweetly to yours, and 
as ye gain nothing by your ftriving with him, fo ye 
lofe nothing, but gain much by your willingly (loop- 
ing and filently fubmitting to him : If ye humble your^ 
felves in the fight of the Lord, he jhall lift you up. Jam. 
iv. ID. Humble yourf elves therefore under the mighty 
hand of God, that he may exalt you in due time, i Pet. 
V. 6. 

Eifthly, If it be confidered. That ye ftand in need 
of all the troubles and aflliftions that ye meet with ; 
whenever ye are in hcavincfs through one or more, or 
maynf old temptations, it is always, and only, if need be, 
I Pet. i. 6. And if ye be well acquainted with the 
Itate and poflure of your foul affairs, what graces of 
the fpirit are to be quickened jmd drawn forth into 
more lively and vigorous exefcife, what of thofe pre- 
cious fpices in your gardens are to be blown upon, 
not only by the more gentle and foft fouth-winds of 
confolations, but alfo by the more Iharp and nipping 
north-winds of a lH id ions, and to be beaten as 1: were 

B 3 in 

Kii The Epistle Dedicatory. 

in the mortar thereof, that they may fend forth their 
pleafant and fragrant fmell ; what religious duties are 
either much negleded, or but very lifelefly, coldly, 
iformally, lazily, fuperficially and heartlefly perform- 
ed, and to what a higher pitch of fpirituality in the 
manner of performing them, they are to be wrought 
up unto ; what lufts and corruptions are to be further 
mortified and fubdued ; how little your hypocrify, 
your felf-love and felf-feeking, your pride, paffion, 
impatiency, unpliablenefs and unfubmittednefs to the 
will of God, your carnalnefs, earthly-mindednefs, 
your immoderate and inordinate love to the things of 
the world, your murmuring, and fretting at, your 
difatisfaclion and difcontent with your prefent lot j 
how little thefe, and many other corruptions are cru- 
cified and brought under ; if, I fay, you are well 
verfed in the knowledge of your fpiritual condition, 
ye will upon ferious and thorough refledions find, 
that ye ftand in need of every afflidion ye meet with, 
as to all the circumflances thereof; or if ye do not, in 
fo far ye are unacquainted with, and flrangers to your- 
felves, and to the flate and pofture of your fpiritual 
affairs ; yet, ye v/ill eafily find, that all, even your 
heavielt crofTes and alfliftions, have enough to do tQ 
work you up to what you fhould be ; and though fome- 
times ye may be difpofed to think, that ye could hard- 
ly bear any more, yet ye will upon due find 
that ye could have wanted nothing of what ye meet 
with, without a greater prejudice than the crofs hath 
brought along with it : We are naturally froward and 
peevifh, bent to fretfulnefs and difcontent, inclining 
either to reftlefs endeavouring, to have our lot brought 
up to our fpirits, than to be at fuitable pains, to have 
our fpirits brought down to our lot, and therefore 
have much need to be tamed and calmed by the crofs ; 
this rugged and uneafy temper of fpirit, being the 
great hinderer, yea, oppofite of that flayed and fweet 
Contentment of heart, with, and in every Itate: which 


The Epistle Dedicatory. xii| 

IS the very life of a Chriftian's life confijling fas the 
Lord faith) not in the abundance of the things which we 
pojfefs, Luke xii. 15. but in our fatisfiednefs with 
them, whether abundant or not ; to the attaining un- 
to which blelfed temper, the fhorteft and mod compen- 
dious way, is in iht Jir/i place to be well-pleafed and 
iatisfied with God himfelf, and with a folidly fecured 
intereft in him, and to endeavour in the next place, 
to be well-pleafmg in his fight, to be gracious in his 
eyes, to fland well in his thoughts, even to do always 
ihofe things that pleafe him; John viii. 29. to which 
defirable frame of foul, if we were once through grace 
brought (whereto our bearing of. the yoke, and put- 
ting our flioulders under the crofs is not a little thro' 
God's bleffing contributive;) O! how good natured 
then, and eafy to pleafe would we be found to be, 
and how ready to conftrue well all he doth to us ? fel- 
dom out of humour (to fpeak fo.) Now if we fland 
in need of all the afilidlions we meet with, in all their 
moft fad and forrowful circumftances (as certainly we 
do, becaufe God, who cannot lie, or miftake, hath 
faid it,) why fhould we not fubmit ourfelves to his 
will, in meafuring them out to us ? Or what jufl rea- 
fon can there be, to be disfatisfied with, or to com- 
plain of God's giving to, and ordering that for us, 
whereof we fland in need, which we cannot want, 
unlefs being confiderably prejudiced and worlled by 
the want ? 

Sixthly, If it be confidered. That in all your chaf- 
tifements and affli(5lions, God is gracioufly carrying 
on the bleffed defign of your fpiritual good and profit^ 
making theni all to work together for that defirable end, 
caufing them turn to your falvaiion, through the help 
of the prayers of others of his people, and the fuppl^ 
of the fpirit of Jefus Chrifi, Rom. viii. 28. Phil. ii. 
ig. Giving you alfurance by his faithful word of 
promife, that ihtroby your iniqidty Jhall be purged, and 
that this fjaltbe all the fruit (O ! firange and admira- 

xlv The Epistle Dedicatory. 

ble condefcenfion of grace, all the fruit) to take away 
Jin ; Ha. xxvii. 9. and that he will not chaftife you as 
parents accord'mg to the fiejh do their children^ to wit, 
for their oivn pleafure ; who, however they may have 
a general delign of good to their children in their 
chaftifing of them, yet through a remainder of cor- 
ruption in the bed of them, they are often fubjecled 
to fuch hurries and tranfports of paflion, when it 
comes to the ad of chaftifement, that they much for- 
get \o confult the good and advantage of the challifed 
child, and too much gratify their own pleafure and 
humour ; but that he will chaflife y^/r your profit^ that 
yc may be made partakers of his holincfs, Heb. xii. 10. 
Now, if this be his defign in chaflifnig, and if this 
be the promlfed fruit of your chafUfements and afflic- 
tions, why fliould ye not therein fubmit to his pleafure, 
which hath your own profit infeparably joined with it ? 
If ye yourfelves do not finfully lay obdrudions in the 
"way thereof, as otherwife, fo particularly by your be- 
ing difpleafed with this his pleafure, which yet his 
grace in his own people, fufFers not to be invincible 
nor final. I do not fay, that our chaflifements and 
afilidions do of themfelves produce this profit, and 
bring forth this fruit; for alas! We may from dole- 
ful experience have ever now arrived at a fad perfua- 
fion, that we are proof againft all applications, ex- 
cepting that of fovereign, efficacious and all-difficulty 
conquering free grace, and that nothing will prevail 
fave that alone : whatever means be made ufe of, this 
only mufl: be the efficient producer of our profit : It 
is a piece of God's royal and incommunicable prero- 
gative, which he hath not given out of his own hand 
to any difpenfation, whether of ordinances, never fo 
lively and powerful in themfelves, or of providences 
never fo crofs, loudly alarming and clearly fpeaking, 
abftraQly from his own bleffing, effiedlually to teach to 
pro/it^ Ifa. xlviii. 17. and therefore he doth (as well 
he may) claim it to himfelf alone, as his peculiar pri- 

The Epistle Dedicatory. xv 

vllege, while he faith, I a?n the Lo?'d thy God that teach- 
€th thee to profit. Since then this is his defign in aU 
the chafliifements inflifted on his own people, and 
fince he only by his grace can make it infruflrably take 
effect, let him have our hearty allowance and appro- 
bation, to carry it on vigouroufly and fucceisfully, 
and let us pray more frequently and fervently, that 
by his effectual teaching, our profiting may be made 
more and more to appear under our chaflifements ; 
and withal in thd multitxide of ou?- fad thoughts about 
them, let his comforts delight our fouls ^ and this comfort 
in particular, that in them- all he gracioufly defigns 
and projefts our profit, even the making of us more 
and more to partake of his holincfs. 

Seventhly, If it be confidered, That all our trials 
and troubles, are but of time-continuance, and will 
period with it ; they are but for a feafon, i Pet. i. 6. 
yea, but for a tncmcnt, 2 Cor. iv. 17. He will not- 
contend for ever, knowing well, if he fliould do fo, 
the fpirits woidd fail before him, and the fouls luhich he 
hath made, Ifa. Ivii. 16. though they fhould follow 
clofe on you, and accompany you to your very dying 
day, yet then they will leave you, and take their laft 
good night and everlafting farewell of you ; forroiv 
and fighing will then for ever fly away, and all tears 
on vvhatfoever account, fhall then be wiped fro?n your 
eyes. Rev. vii. 17. and xxi. 4. It is a great allevia- 
tion and mitigation of the mofl grievous alHidion, 
and of the bittereft and mofl extreme forrow, to think, 
that not only it will have a term, day and date of ex- 
piration ; but it will quickly in a very fhort time, even 
in a moment be over and at an end ; (as a holy mar- 
tyr faid to his fellow-fufferer in the fire with him, // 
is but ivinking, and our pain and forrow is all over) and 
that there fliall be an eternal leafe of freedom from it, 
and that everlafting folace, fatisfa6tion and joy with- 
out any the leaft mixture of forrow and fadnefs, (liali 
fucceed to it, aijd come in the room thereof: It Is 


XVI The Epistle Dedicatory. 

but for the little fpace of thrcefcore years and ten, or 
fourfcorc (Pfal. xc. lo.) which length moft men never 
come, that his people are fubje£led to trouble, anil 
V/hat is that very fhort moment and little point of time, 
being compared with va(t and incomprehenfibly long 
eternity ? In refped of which * a thoufand years are 
but as one day, or as a watch in the night, when it 
is pafl*, Pfal. xc. 4. And no doubt the little whiles, 
trouble, fadnefs and forrow of fojourning arid militant 
faints, is in the depth of divine wifdom, ordered fo, 
that it may the more commend and endear that bleifed 
calm and tranquility, that fulnefs of purefl joys, and 
thofe mod perfed pleafures at his right hand, that 
triumphant faints Ihall for evermore enjoy. 

Eigbtly, If it be confidered, That all along the lit- 
tle moment that your trials and afHiftions abide with 
you, they are, even the faddeft and mod fevere of 
them, moderate, and through his grace portable and 
light ; ' In meafure he debateth with you, and flays 
his rough wind in the day of his eafl wind', Ifa. xxvii. 
8. And whatever difficulty ye fometimes find under 
fore prelfures, to get it folidly and practically believ- 
ed, yet ' God is faithful, who hath promifed, and 
will not fuffer you to be tempted above that which ye 
are able, but will with the temptation make a way to 
efcape, that ye may be able to bear it', i Cor. x. 13. 
Me is a God of judgment (Ifa. xxx. 18.) and difcretion, 
that fuits his people's burthens to their backs, and 
wifely proportions their flraits to their ftrength : He 
puts 7iot neivwine into old bottles, Matth. ix. 17. Nei- 
ther doth he break the bruifed reed, Ifa. xlii. 3. And 
even ' when he hides his face, and is wroth with his 
children, and fmites them for their iniquity, Ifa. xlii. 
17, 18. It is only fatherly wrath; and however 
dreadful it may be, and difficult to be born, yet there 
is nothing vindictive in it; it is a father's anger, but 
contempered with a father's love, where alfo love pre- 
dominates in the conteinperature. And indeed the 


The Epistle Dedicatory, xvH 

mofl extreme, and the very heaviefl of all our afflic- 
tions are moderated, and even light compared, Jirji, 
With what your fms deferve, exceedingly far beneath 
the defert whereof ye are punijhed, Ezra ix. 23. Even 
fo far, that ye may without all compliment, moft tru- 
ly fay, ' That it is becaufe his compaffions fail not, 
that ye are not confumed,* Lam. iii. 22. that ye are 
kept out of hell, and free from everlafting burnings, 
to which your many, various and grievoufly aggra- 
vated provocations, have made you moll: juflly liable *. 
So that ye have reafon to think any affliftion fhort of 
everlafting deftruftion from the prefence of God, to 
be a highly valuable piece of moderation, and to fay, 
' Wherefore doth a living man complain, a man for 
the punifhment of his fm ?' Lam. iii. 39. ' We will 
bear the indignation of the Lord, becaufe we have fm- 
ned againfl him,* Mic. vil. 9. 2^/}', With what 
others of the people of God have readily met with^ 
for ' ye have not refifted unto blood ftriving againft 
fm,* Heb. xii. 4. We have it may be all this while 
been but running ivith the footmen, when they have 
been put to contend with horfes, Jer. xii. 5. 3^/7, 
With what ourfelves have fometimes dreaded and 
been put to deprecate, when horrid guilt hath ftared 
us in the face, and when we apprehended God to be 
vefy angry, even threatning, ' to fmite us with the 
wound of an enemy, and with the chaftifement of a 
cruel one, to run upon us as a giant, to break all our 
bones : And again to lliew himfelf marvellous upon 
us, by taking us by the neck and fhaking us in pieces,' 
Jer. XXX. 14. Job xvi. 14. and 12. Job x. 16. ^thly. 
With what our blelfed Lord Jefus fuffered for his 
people, who all the while he fojourned here on earth, 
was a man of for rows and acquainted with grief, If.u 
liii. 4. and might moft juftly have faid beyond all 
men, ' I am the man that hath feen allliclion by the 
rod of his wrath : Is there any forrow like unto minffj 
in the day when the Lord hath afiii^ted mer* And, 

C 5%> 

Jivlii The Epistle Dedicatory. 

Sthly, Being compared with that * far more exceed- 
ing and eternal weight of glory, which they work for 
you/ 2 Cor. iv. 14. Seeing then that the (harpeft 
and foreft of your aillidions are in rhefe, and many 
other refpecls very moderate, gentle, eafy, and light ; 
Is there not reafon why ye Ihould in them, without 
grudging, fweetly fubmit yourfelves to his will ? 
Chearfully faying, it might have been much worfe, 
this falls infinitely fliort of what we have deferved, 
bleffed be God that it is only thus, and no worfe. 

Ninthly, If it be confidered. That often when in 
any more than ordinary fpiritual and lively frame of 
foul, ye have in prayer defired the Lord, that he 
would take any way, and make ufe of any means he 
pleafed (wherein your fin might not be) to make you 
more ferious in the exercife of godlinefs, more effec- 
tually to mortify your corruptions, and to further 
your conformity to his image in holinefs : And that 
ye fliould, through his grace, be content, putting, 
as it were, a blank in his hand, to be filled up as 
himfelf in his own infinite wifdom flioukl think fit^ 
declaring, that ye were fatisfied on the terms propofed 
by Jefus Chrift, to be his difclples, and to take up 
not only a crofs,- or the crofs in general, but, Matth. 
xvi. 24. your crofs in particular, the crofs that fhould 
be fliaped out for you, however circumftantiatfed : 
And when under fome very fad alHiclion he on the 
matter befpeaks thus, I am now about to grant you 
your own defire, though it may be in fuch a way, 
and by fuch a mean as either would have been none 
of your own choofing, had it been left to your choice, 
or pofTibly fuch as ye did not think of: Will ye be 
difpleafed with me, or miftake my hearing of your 
prayers, fulfilling of your petitions, and granting 
you according to your own heart's defire, becaufe I 
do it in my own way, and bv means of your own 
choofing, wherein ye left and allowed to me a latitude, 
and not in your w^ay and by your means, which ye 


The Epistle Dedicatorv. xIx 

then renounced, as not thinking yourfelves compe- 
tent judges thereof? Alas! here we are often found 
at beit to border upon a practical rewing, retracting, 
and lifting up again of the blank-fubmiltion which we 
profefled to lay down before him ; and to fay by our 
fretting, repining, difllitisfadion, immoderate heavi- 
nefs, and defpondency of fpirit, that we were fome- 
what rafli, and not fo well advifed when we fubfcrib- 
ed, and gave in fuch a fubmiflion and furrender of 
ourfelves to him : That we did not think he would 
have taken fuch advantage of us, or would have put 
us fo fore to it; and, that if we had thought he 
would have done fo, we would have been better ad- 
vifed, before we had thus fubmitted to him, and with 
our confent put ourfelves in his reverence ; and that 
if it had been any thing but this we could have borne 
it (whereas he faith, nothing but this ; ) whereby we 
do not only refle*^ not a little upon him, as dealing- 
unkindly, and doing what we would not have expetl- 
ed at his hand ; but alfo make a fad and humbling 
difcovery of much unfoundnefs in ourfelves, as to our 
offering up of fuch general defires, and as to our 
making of fuch abfolute fubmiffions to him. Let us 
therefore, in order to the jullifying of him as both 
righteous and kind, and to the vindicating of our- 
felves, at lead from allowing of any unfoundnefs, 
difiimulation, or unfair, and meBely complimental- 
dealimi with God, in our fubmitting: ourfelves to him 
in the general, without any but'?, or //"'s, any re/iric- 
t'lons or exceptions, hold to the fubmiflion given ;■ 
fharply expoltulating M'ith, and feverely chiding our- 
felves for this difcovered pra<5tical contradiftion ^nd 
contravention, and we ihall find that he hath done 
nothing unworthv of himfelf, nor in the leaft prejudi- 
cial to us, but what is according to our own moil de- 
liberate defires, and greatly to our advantage. 

It were a very great miihike, from what is difcourf- 
cd in this confidcraliQn if any fliould conclude, that 

C 2 wc 

xjc The Epistle Dedicatory, 

we intend either to commend or allow Chriflians, 
praying directly and exprelly for crofles and afflictions, 
or for fuch and fuch afflidions in particular : For, 
befide that we neither find it commanded in the fcrip- 
tures, nor allowedly (if at all) prefidented or praclif- 
ed by the faints recorded there ; and that it feems to 
be a fmful limiting of the fovereign God to a parti- 
cular mean ; we may eafdy know from fad experience, 
•with what difficulty, repining, and fainting we often 
*bear thofe crolTes and afflidions that we are mofl: clear- 
ly called to take on, and that are unavoidably laid 
upon us ; and how lamentably little for the molt part 
we profit by them. What hope or affurancc could 
we then have that we fliould either carry Chriflianly 
under, or make fuitabl,e improvement of fuch croifes 
as we fliould unwarrantably feek, and pray for to our- 
felves ? It is true, we find fome of the faints, and 
thofe, ftars of the firft magnitude, as Mofes, Job, 
Elias, David, and Jonas, in their diftempered mal- 
content or fainting fits, paffionately, prepofteroufly, 
and precipitantly praying, or rather wifhing for death 
(for which they were not for the time in fo good cafe) 
but that was not for death under the notion of afflic- 
tion, but rather to prevent future and further afflic- 
tions, or to have a period put to prefently incumbent 
ones. If it fhould here be faid, why may not faintS; 
pray for afflidions fmce they feem to be promifed in 
the covenant of grace, as Pfal. Ixxxix. 30, 31, 32. 
Hof. ii. 6, 7. and ver. 14. And fmce God hath gra- 
cioufly promifed to blefs all the afflictions of his peo- 
ple, and to make them turn 10 their fpiritual good, 
profit, and advantage, as Rom. viii. 28. and Heb. 
:xii. 10. and elfewhere ? To the^/y2 part of the objec- 
tion, it may be briefly anfii'ered, that thefe and other 
fuel; are not properly and formally promifes of the 
covenant of grace, but rather covenant-threatnings 
(for the covenant of grace hath its own threatnings 
{uited to the nature thereof, as well as the covenant 


The Epistle Dedicatory, xxI 

of works hath its) though dipped (fo to fay) in cove- 
nant-grace and mercy. And to the other part of it 
as briefly, that God hath promifed to blefs and tQ 
caufe to profit by fuch aiHidions and chaftifements as 
himfelf thinks fit to inflict and lay on ; bqt not thofe 
which we feek and pray for to ourfelves. Neither 
doth that fcripture, Plal. cxix. j ^. I know— that in^ 
faithfulnefs thou haft afflided me, fay any thing, towards 
ftrengthning the objection, or invalidating the anfwers 
given to it : For the Pfalmifl only there humbly and 
thankfully acknowledgeth God's faithfulnefs in fulfil- 
ling his threatning, in afilicling him when he went 
aftray, and in performing his promife in blefiing his 
affliction to him, for preventing his after-ftraying, 
and making him learn better to keep his command- 
ments ; in both which he is faithful. All that is ei- 
ther expreft or meant in this confideration, is. That 
the faints often pray God, that he would take his own 
way, and ufe his own means to bring about thefe 
great ends mentioned j wherein there is indeed at lead 
a tacit infinuation, that if he in his wifdom fee it meet 
to make ufe of the rod and affliction in order thereto, 
that they will not allow themfelves to decline the fame, 
nor to miftake him in it; but that rather they fliall 
through grace be fatisfied with, and blefs him for ful- 
filling their petitions, and granting them according 
to their own hearts defires, though it be by fuch 
means : which is not praying for affliction, but a re- 
folved and declared fubmillion to infinite wifdom's 
love-choice of his ovvn means, to effectuate and bring 
to pafs the prayed for ends. 

Tenthly, If it be confidered. That it now neither 
grievelh nor troubleth any of all the glorified, tri- 
umphing company, who have palms in their hands, 
and are now before the throne of God, and of the 
^-.amb, that they v/ere exercifed with fo many, and fo 
great trials and tribulations, while they we^e here be- 
jow. It troubles not John the Baptift that he was 


xxii The Epistle Dedicatory. 

imprlfoned, bafely miirthered and beheaded there hi 
a hole, without having any accefs to give any public 
tcftimony before his death ; and at the defire of a 
wanton dancing damfel, through the inftigation of 
her adulterous and incefluous mother: Nor Stephen 
(commonly called the proto-martyr) that he was Hon- 
ed to death as a blafphemer, for giving teftimony to 
the moll precious and comfortable truth of Chrift's 
being the Melliah : Nor Paul that he was thrice beaten 
with rods, and received live times forty (Iripes fave 
one, that he was in fo many perils by fea and land, 
in the city, in the country, and in the wildernefs, by 
the Heathen, by his own country- men, and by falfe 
brethren ; that he was floned, and fuffered ail thofe 
other things, whereof he gives an hiflorical abridge- 
ment in his fecond Epiflle to the Corinthians, ch. xi. 
Nor doth it trouble any of all thofe worthies, ofivhom 
the world was net tvorthy, that they were cruelly moc- 
ked, imprifoned, fcourged, tortured, or tympanifed, 
and racked, floned, tormented, fawn afunder, killed 
with the fword, tempted, driven to dens, and caves 
of the earth, and put to wander up and down in 
fheep'-lkins, and goat-fkins, whofe martyrology the 
apollle briefly compendeth, Heb. xi. Nor doth it 
trouble any other of all the martyrs, faints, and fer- 
vants of Jefus, who have in the feveral ages of the 
church fuffered fo many aqd fo great things while 
they were in the world : Nay, all thcfe their fulFer- 
ings go to make up a confiderable part of their fong 
of praife in heaven : (Where the hiftory of thefe wars 
of and for the Lord, will be very pleafant to them to 
read, however fore and bloody they were on earth : j 
And not only fo, but thofe of them who have fuffered 
moil, wonder much that they have fuffered fo little, 
and that they are come to fo e\'cellent and glorious a 
kingdom, through fo little tribulation in the way to 
ir. Iklieve it there will be as much matter of thankf- 
giving and praife to God found treafured up under 


The Epistle Dedicatory. xxiii 

the plaits and foldings (to fay fo) of the moft crofs 
and allllcling providences, that ever the people of 
God met with here in the world, as under thole that 
for the time were more fmiling and fatisfying. Let 
us then, valuing all things we meet with, according 
to the afpecl they have on our fpiritual and eternal 
(late, (which is lure the jufteft and fafefl: valuation of 
them) heartily allow him, to take his own will and 
way in allliding us. 

Eleventhly, If it be confidered, That as this fubmif- 
fion to the wilt of God, in crofs and aillicling provi- 
dences, is chronicled in the facred records to the per- 
petual commendation of feveral of the faints ; name- 
ly of Aaron, of whom it is faid, when God had ilaia 
his two fons in a ftrange and ftupendious manner, e- 
ven by fire from heaven, for their prefumptuous of- 
fering of ilrange fire before him, that he held his peacCy 
Lev. Xi 3. Of old Eli when he received a fad meilage, 
concerning himfelf and his houfe by the hand of 
young Samuel, who faid. It is the Lord, ktJnm do 
what feemeth him good, i Sam. ili. i8. Of Job, after, 
by four feveral mefifengers (each of them coming im- 
mediately on the back of the other, fo that he fcarcc- 
ly got leave to breathe betwixt, to finifh his lamenta- 
ble narration) the terrible alarming tidings Were 
brought him, the plundering of his oxen and alfes by 
the Sabeans, and the killing of the fervants with the 
fword ; concerning the confuming of his fheep ?.nd 
fervants by the fire of God falling from heaven upon 
them ; concerning the carrying away of his camels, 
and the killing of his fervants by the Chaldeans ; and 
concerning the fmothering to death of all his fons and 
daughters, while feafling together, by the faUiiig of 
the houfe upon them ; v^-ho laid. The Lord giveth, and 
the Lord iaketh azvay, blelfcd be the name of the Lord. 
In all this Job is not finning, nor charging God fqoUJhly, 
Job i. 21, 22. Of l)avid, who in a croud or croiies, 
laith to God, / luas dumb, I opened not my month, bc- 

XXIV The Epistle Dedicatory, 

caufe thou didji it, Pfal. xxxix. 9. 2 Sam. xv. 25, 26. 
and who, when forced to flee from Jerufalem, by his 
unnatural and rebellious fon Abfalorii, and fending 
back the ark thither, with admirable compofure and 
fwcet fubmitting of foul, faid, * If I Ihall hnd favour 
in the eyes of the Lord, he will bring me again, and 
fhew me both it and his habitation : But if he fay 
thus, I have no delight in thee, behold, here am I, 
let him do with me as feemeth good to him :* of He- 
zekiah, when that heavy meifage was brought to himi 
by the prophet Ifaiah concerning the Babylonifh cap- 
tivity, wherein his royal pofterity were to have their 
deep fhare, who faid, Good is the word of the Lord 
which thou haji fpoken, who faid moreover, Is it not 
goodf if peace and truth he in my days ? 2 Kings xx. 
19. if the threatned doom and fentence (hall be for a 
while fufpended, and not prefently executed : And of 
thofe Chriftians, who, after they had with much weep- 
ing earneftly intfeated the apbftle Paul, defervedly 
very dear to them, not to go up to Jerufalem, where 
the prophet Agabus had foretold he fiiould be appre- 
hended, and put in bonds, and perceived that he was 
inflexibly refolved at any rate of hazard to go thither, 
ceafed, and fubmiflively faid. The luill of the Lord he 
done^ Afts xxi. 14. As, I fay, it is thus chronicled 
to their commendation, fo it is a piece of mofl: beau- 
tiful and amiable conformity to the praQice of our 
blcfled Lord Jefus, of whom we ought to he fc'llourcrs 
as dear children, Ephef. v. i. in all thofe things, 
wherein he is propofed as a pattern for our imitation, 
who in a great and grievous agony of trouble, and 
when moft terribly aflaulted by a ftrong combination 
of crofs and afiiicling providences, and' after condi- 
tionate deprecating of that bittereft cup and blacked 
hour, pleafantly, fweetly, and fubmiflively fubjoined, 
and faid to his father, Ncverthelefs not my will, hut 
thine he done : Not as I will, hut as thou wilt, Luke 
xxii. 42. Matt. xxvi. 32. 


The EpistlI: DEDicAtoRY. xx/ 

Twelfthly^ and finally, If it be confidered. That 
^hen the whole contexture and web of providences^ 
and more efpecially about the catholic, vifible, mili- 
tant church, and every individual member thereof 
fhall be wrought out, and in its full length and 
breadth (as it were) fpread in the midit of all the re- 
deemed, perfected, glorified, and triumphant compa- 
ny of faints, (landing round about, and with admira- 
tion beholding it ; there will not be found (to fay io) 
one mifplaced thread, nor one wrong fet colour in it 
all, but every thing vi^ill be found to have fallen in, 
in the fitteft: place, and in the mod beautiful feafon 
and order thereof. O ! fo rare, fo remarkable, fo 
renowned, and fo ravifliing a piece^ as it will by them 
all unanimoufly, and with one voice be judged and 
declared to be, even worthy of the mod exquifite art 
and infinite ildll of the great worker thereof; the fe- 
vered critics and mod difficultly fatisfiable of thent 
all, while here below, about more public, and more 
particular crofs-providences, will therl fully, and to' 
the height be fatisfied ; and withal, without any the 
lead hefitation or jarring, readily and chearfully bear 
him this concordant teftimony, that he hath done all 
th'mgs iveli^ Mark vii. 37. every thing in particular^ 
and all things in general, though when he was doing 
of them, they often prefumptuoufly took on them 
rafhly to cenfure, and to offer theit" impertinent and 
crabbed animadverfions on, and their amendations 
and alterations of feveral of them, and will mod cor- 
dially blefs him, that he wrotight oil in his own way^ 
about his church, and each of themfelves, without 
confulting them, or following their way, which 
■would have quite marred the beauty, and darkned the 
ludre and fplendour of that moft clofe and curious 
divine contexture. 

Every one of thefe confiderations hath much re-Tfon: 
in it, to perfuade you to this entire and abfolute fub- 
miilion to God's will and pleafure, in what it; cro!;? 

D to 

xxvt The Epistle Dedicatory. 

to you, afliided and forrowful Chriltians ! But O ! 
how much weight and flrength of found fpiritual rea- 
fon is there in them all united together (befides the 
many other excellent confiderations, difperfed up and 
down thefe choice fermons, filled full with llrong 
cordials, fitted both to recover and to preferve you 
from fainting, under your many feveral afflidions) 
powerfully to perfuade and prevail with you, even 
the mod averfe, untoward, and moft flubborn of you 
all, without further debate, demur, or delay, in thofe 
things that are mofl alHiding to you, and do moft 
thwart your inclinations, to come into his will, and 
pleafantly, without any the leaft allowed reluctancy, 
or gain-faying, to fubmit to him ? How might you 
thus poilefs your fouls in patience, and how quiet, 
calm, fedate, and compofed might ye be, more efpe- 
cially in troublefome times, amidft thofe things where- 
with others are kept in a continual hurry, almofl to 
the hazard of being diftrafted by them ? 

Let them all, my Noble Lord, prevail with your 
Lordflilp in particular, reverently to adore, filently 
to floop unto, and fweetly to acquiefce in, the Lord's 
fovereign, holy, and wife ordering your many and 
various complicated trials, and more efpecially his 
late removing your excellent Lady, the defire of your 
eyes, the Chriftian and comfortable companion of 
your youth, by his ftroke. As indeed all the ties of 
nearell and deareft relations, betwixt hufbands and 
wives, parents and children, brothers and fifters, Is'c. 
are capable of dilfolution, and will all ere long by 
death be actually difTolved ; there being but one tie 
and knot of marriage-union betwixt precious Jefus 
Chrift and the believer, that by divine ordination is 
eternally incapable of any dilfolution, even by death 
itfelf ; which, though it dilfolve the ftrait-union that 
is betwixt the foul and body, yet doth not at all loofe 
the flraiter bond of union that is betwixt him and 
both of them, but it remains ft ill inviolable j and by 


The Epistle Dedicatory, xxvil 

virtue thereof the believers vile dead body, fliall be 
railed again at the lafl day, conformed to his own 
glorious body, and be re-united to the perfected foul, 
which two old intimates will then meet in far better 
cafe than when they were parted and pulled afunder ; 
for he is an hulband that cannot grow old, fick, or 
weak, neither can he die : he is a hufband whofe 
bride and fpoufe Is never a widow, neither hath he 
any reli£ls. The drawing on of which matchlefs 
match and marvellous marriage, is one great defign 
of thefe fweet fermons, wherein pregnant reafons are 
produced by this friend of the bridegroom^ to perfuade 
fmners to imbrace the offer thereof made to them in 
the gofpel ; and to make them, who, by his own gra- 
cious and powerful infmuations on their hearts, have 
entertained his propofal, toward making up, and fi- 
nal clofmg of the match, to blifs themfelves in their 
choice, and to blifs him, that ever he was pleafed to 
floop fo very low as to become a fuiter to them, with 
a peremptory refolution to admit of no refufal, but 
infruflrably to carry their heart's confent to take him 
for their Lord, Head, and Hufband, to be to them 
a Saviour, a Phyfician, and Treafure, even their all 
in all, their all above all, which day of efpoufals, as 
it was the dav of the gladnefs of his heart, fo it will ne- 
ver be any grief of heart to them. Let all mutinous 
thoughts about his dealings with you be filenced with, 
// /■/ the Lord ; let not too much dwelling on the 
thoughts of your aiHidlion, to the filling of your heart 
dill with forrov/, incapacitate you for, nor divert you 
from, humbly afking the Lord,' what he aims at by 
all thefe difpenfations, what he would have you to 
learn out of them, vyhat he reproveth and contends 
for, what he would have, you amending your hands 
in, and what he would have you more weaned, felf- 
denied, and mortified in, and what he would have 
you a further length, and a greater proficient in. He 
hath told you the truth, that thefe things are expedient 

D 2 for 

xxviii The Epistle Dedicatory. 

for you ; ftudy to find them to be fo in your own ex- 
perience. Sure he hath by them, written in great, 
legible, and papital characters, yea, even as with a 
fun-beam, vanity, empiinefs, uncertainty, mutability, 
unratisfa6lorinefs, and difappointnient upon the fore- 
head of all creature-comforts, and with a loud voice 
called your LordHiip, yet more ferioufly than ever, 
to feek after folid foul-fatisfa£lion in his own blefled 
and all-fufficient felf, where it is moil: certainly to be 
found, without all peradventure or poflibility of mif- 
taking. Make hafte, my Lord, yet to come by a 
more clpfe confining of all your defires and expecta- 
tions of happinefs and fatisfadlion to your foul, to 
God only, contradting and gathering them in, from 
the vaft and wearifome circumference of earthly com- 
forts, and concentering them all in himfelf as their 
point ; ftudy through grace in a fweet foliloquy, to 
befpeak your foul thus. My foul, wait tbou only upon 
God, for my expedation is from him, Pfal. Ixii. 5. O 
blefied confinement qf defires and expedlations of hap- 
pinefs and fatisfa6lion to the foul ! where it is as im- 
poffible to meet with difappointment, as it is impofli- 
Lle not to meet with it from every thing here whence 
it is looked for. Alas ! it is the fcattering of our ex- 
pedations and defires of happinefs among other objefts 
befide him, that breeds us all the difquiet, anxiety, 
and vexation, whereas if we kept ourfelves through 
grace under a more clofe and conftant confinement to 
him, when this and that, and the other creature-com- 
fort, whether perfon or thing were taken from us, 
there would be no deduction made froni, nor any di- 
minution made of our true happinefs ; none of thefe, 
how dear and defirable foever, being eflentially con- 
ititutive of it, nor fo much as bordering thereupon ; 
and he in whom only all our happinefs lies, being the 
fame ycjlcrday, to-day, and for ever, without any vari- 
ablcncfs or fmdow -of turning. There are fome whoni^ 
he lovcth fo well, that he cannot rto fpeak fo) find in 


The Epistle Dedicatory. xxijC 

bis heart to fee them thus to lay out their affe6lions, 
and to dote upon any painted imagery happinefs in 
creature- comforLS ; and therefore with defign, he 
doth either very much blaft them, as to the expefted 
fatisfaclion from them ; or quite remove them, that 
by making fuch a vacuity, he may make way for him- 
feh"" lo i\\\ it, and happily to neceiTitate the perfon, 
humbly, powerfully, and believingly, to put him to 
the filling of it ; and it is a great vacuity that he zv/ja 
ji,U heaven and earth cannot fill, a little of whofe gra- 
cious prefence and manifefled fpecial love, can go ve- 
ry far to fill up the room that is made void by the 
removal of the choicelt and moft defirable of all 
earthly comforts and enjoyments. Happy they, who 
when they loofe a near and dear relation, or friend, 
or any idol, they are fond of, are helped of God to 
make Jefus Chrift, as it were, fucceed to the fame as 
its heir, by taking that lofs as a fummons, to transfer 
and fettle their whole love on him j the objed: in- 
comparably moll worthy of it, as being altogether 
lovely^ or all defires. Cant. v. i6. There is no earthly 
comfort, perfon, or thing, but hath fomewhat in it 
that is not defirable, and that it would be better to 
want, but there is nothing in him that is not truly de- 
firable, nor any thing out of him that is worthy to be 

I am, my Noble Lord, the more eafily prevailed 
with and encouraged, to addrefs the Dedication of 
thefe Sermons to your Lordfliip more particularly, 
vhen I remember the unfeigned faith that dwelt in your 
grand-mother, as another Lois ; and in your mother, 
as another Eunice ; and more lately, in your own 
choice Lady, who as another beloved Perfis, labour- 
cd much in the Lord ; and though fhe had a very fhort 
Chrillian race, (in which flie was much encouraged 
by coming into your Noble Father's family, and her 
beholding, how hard your blefl mother did run and 
prcfs towa.rd the markj even \Yhen in the laft flage, 


sxx The Epistle Dedicatory. 

and turning in a manner the lad ftoop of her chrlfllan 
courfe ;) yet it was a very fwift one, wherein {lie did 
quite out-run many that were in Chrifl long before 
ber ^ ('all three Ladies of honour almoft, if I need fay 
almofl) without parallels in their times, in the fcri- 
ous and diligent exercife of godlinefs, and patterns 
worthy to be imitated by others, and I truft in your 
Lordlbip^s felf alfo ; yea, and in feveral others of your 
elder and younger noble relations, for grace hath 
inch a draught of fouls amongft you, as it ufeth not 
eften to have in focieties of fo noble extra<5l (for not 
many nobis are called ;) which, as it defervediv draw- 
eth refpect to fuch of you, as are thus privileged, 
Ironi the obfervers of it, fo it layeth a mighty Itrong 
obligation upon you, to be much for God, and in 
fervice to your generation according to his will. Fur- 
ther, when I obferve your Lordfliip's chriitian and 
examplary carriage, under fuch a conjunttlon and 
combination of fo very crofs, and almoft crulhing ca- 
lamitous providences, choofrng rather contentedly and 
latisfiedly to be (if it fo pleafe the Lord, and O ! that 
it may not) the laft of that ancient and honourable 
family^ than to be found endeavouring to keep it from 
linking by any fniful and unwarrantable courfe, _par- 
tlcalarly by defrauding juft creditors (though the debt 
was not of your Lordfliip's own contracting) under 
whatever fpecious pretexts and advantages of law ; 
whereof many make no fcruple, who, if they may 
keep up their fuperfiuities, care not if they ruin their 
friends who are engaged in furetyfhip for their debt, 
and to live on the fubllance of others. Moreover, 
when with great fatisfadion I take notice how much 
your Lordfiiip makes it your bufinefs to follow your 
noble anceflors, in fo far as they were followers of 
Cbrijl ; which many great men, even in the Chrillian 
\vorld, alai: ! do not much mind ; not confidering that 
it is true nobility, where God is the chief, and head 
of the kindredj and where religion is at the bottom ; 


The Epistle Dedicatori'. xxjd 

and what renowned Tlauleigh faiLh, Mine didiis NohU 
Us qiuift pre alih virtute notabiUs : And what anothcfr 
faith, J^i ab illujir'mm majorwn fplcndida virtule degc- 
nerariint nobiHa portcnta fiint. And finally, when I 
confidcr, that in your Lordfliip's retirement and ab- 
ftraftion from wonted converfe and dealing in bufmefs, 
you will have accefs at leifure to read them, whereby 
you may, through God's bleffnig, be fweetly diverted 
from penfive, and not fo profitable poring on your 
affliction, and be much inftructed, convinced, re- 
proved, direded, edified, ftrengthened, and comfort- 
ed. Read them then, my Lord, carefully, as I take 
it for granted you will, ponder and digeft them well, 
and I hope, that they will, through grace, prove con- 
tributlve to the bringing you to a confiderable growth 
in holinefs, and to the making oi your ways and doings 
more than ever fuch, that others of his people obferv- 
ing the fame, JJjall be comforted, and made to think, 
and fay, njcrily God bath not done in vain all that he 
hath done to this noble-man. 

That thefe fubftantial gofpel-fermons may come to 
you all, nay, to all the readers of them, and to your 
Lordfhip more particularly, with fhowers of gofpel- 
bleffings, is the earneft defire of. 

Dearly beloved, afflicted Chrijiians, 

and my very noble Lord in particular, 

your companion in tribulation, 

dejirous alfo to he in the kingdom 

and patience of Jefus Chrifi, 
and your fervant, in the gofpel, for his fake, 

iSth. x68?. 

• J. c. 



And more particularly unto the 


THOUGH tlie whole field of the facred and infal- 
libly infpired fcriptures, be very pleafant and 
beautifid ("a fpiritual, cool, and cleanfing, a fruflify- 
ing, frefh, refrelhful, and wholefome air, breathing 
continually there) yet if we may compare fome parts 
thereof with others, thofe wherein the tfeafure, pre- 
cious Jefus Chrifl, lieth moft obvious and open, are 
certainly moft pleafant and beautiful. And amongfl 
thefe, fuch as hold forth his fufferings, and himfelf as 
crucified, mod evidently before men's eyes, have a 
particular aind furpafling pleafantnefs and beauty in 
them. If fo, then fure this fifty third chapter of the 
prophecy of Ifaiah cannot but be looked on, as a 
tranfcendently pleafant, beautiful, fweet-fmelling, and 
Iragrant piece of divine fcripture-field, wherein the 
evangelic prophet difcourfeth of the fufferings of' 
Chrift, as particularly and fully, as plainly and pa- 
thetically, even to the very life, as if he hirnfelf had 
been a fpeftator and eye-witnefs of them. However, 
this delightful chapter from beginning to end, as alfo 
the three laft; verfes of the foregoing, are, by the very 
learned Grotius, moft miferably perverted, while he 
Induftrioufly diverts it from the Mcfiiah, and by 


To the Reader, ^3 

ftretching and curtailing thereof at his pleafure (as 
the cruel tyrant Mazentius did the men he laid on his 
bed, to make then! of equal length with it,) and 
wholly applies it to the prophet Jeremiah only, in the 
firft place not denying that it hath accommodation to 
Chrift, of whom he takes but little or no notice in all 
his annotations thereon* The impertinencies and 
wreflings of which application, are convincingly held 
forth by famous Dr. Ov/eri, that ftrenuous oppoffer of 
Socinians (in his Vindicias Evangelicae again.ft Biddlcj 
and the Racovian catechifm) who looks on this por- 
tion of fcripture as the film of what, i^ fpoken in the 
Old Teftament, concerning the fatisfaflory death of 
Jefus Chrift. He was a burning and (hining light iri 
the reformed churches, though, now alas ! to their 
great lofs, lately extinguiflied. And indeed the deal- 
ing of the very learned Grotius, profeffing himfelf to 
be a Chriftian, with this moft clear, and to all true 
Chriftians, moft comfortable fcripture, is the more 
ftrange, and even ftupendious, confidering, i. That 
feveral paflages in it, are in the New Teftament ex- 
prefly applied to Chrift, Matt. viii. 17. Markxv. 2S. 
Luke xxii. 27. Afts viii. ^8, 'zsfc. i Pet. ii. 22. and 
24. but not one fo much as alluded to, in reference to 
Jeremiah. 2. That the ancient Jewifii dodors, and 
the Chaldee Paraphraft, (as Dr. Owen, in the afore- 
faid learned and favoury book, gives an account) do 
apply it to him. 3. That a late doctor, of great note 
and honour among the Jews, Abrabinel affirmeth. That 
in truth he fees not how one verfe of the whole (feve- 
ral of which he toucheth on) can be expounded of 
Jeremiah ; and wonders greatly, that any wife man 
can be fo foolifti as to commend, much more be the 
author of fuch an expofitlon, (as one Rabbi Gaon 
had beenj which is, faith he, fo utterly alien, and 
not in the leaft drawn from the fcrlptures. 4. That 
feveral Jews do profefs, that their Rabbins could eafily 
have extricated themfelves from ail other places- of 

Jb: the 

34 ^0 the Reader. 

the prophets, fa vain and groundlers boaft) If Ifaiah 
in this place had but held his peace, as Hulfiirs, very 
lately, if not prefent, Hebrew profefTor at Breda, de- 
clares, fome of them did to himfelf. 5. That a Rab- 
bi, by his own confeffion, was converted from a Jew 
to a Chriftian, by the reading of the fifty third of 
Ifaiah, as the excellent Mr. Boyl, in his delicate dif- 
courfes on the ftile of the Holy Scriptures, informs 
us ; yea, that divers Jews have been convinced and 
converted to the Chriftian faith, by the evidence of 
this prophecy, as learned and laborious Mr. Pool af- 
firms, in his lately publiflied Englijh Annotations oil 
this fcrlpture. 6. That the Socinians themfelves have 
not dared to attempt the accommodation of the things 
here fpoken of, to any other certain and particular 
perfon than the Melliah, though being fo much tor- 
tured thereby, they iliewed good will enough to it. 
And, 7. That himfelf had before written a learned 
Defence of the Catholic Faith concerning Chriji*sfatisf ac- 
tion againjl Socinus ; wherein alfo he improved to not- 
able purpofe feveral verfes of this fame chapter : But 
m thefe latter Annotations, being altogether frlent as 
to making any ufe of them that way, he, as much as 
he can, delivers that Defperado, and his difciples, 
from one of the fliarped fwords that lies at the very 
throat of their caufe (for if the chapter may be applied 
to any other, as he applies it wholly to Jeremiah, no 
folid nor cogent argument can be drawn from it for 
confirming Chrift's fatisfadion) and by his never re- 
inforcing of that Defence of his, againll the alfault 
made upon it by the Socinian Crellius, though he liv- 
ed twenty years after, he feems, for his part, quite 
to have abandoned and delivered it up. into the hand 
of thefe declared enemies of Chrift's Satisfaction, yea, 
and of his Godhead. It is true indeed, that the lear- 
ned VolTius defends that Defence againfl the aflault of 
Ravenfpergerus, a groaning" divine, but it is on a 
quite different account from that of Crellius. By 


71? the R E A D E R. 35 

which annotations of his, as by feveral others on other 
fcriptures, how much, on the matter at lead, great 
Grotius hath by abufing his prodigious wit, i\iui pro- 
found learning, fubfcrved the curfed caufe of bhifphe- 
mous Socinus, and further hardened the already, 
alas ! much and long hardned poor Jews ; and what 
bad fervice he hath done to our glorious Redeemer, 
and to his church fatisfied for, and purchafed by his 
blood, by his fad fufferings, and fore foul-travel, 
mod clearly and comfortably difcourfed in this chap- 
ter, let the Lord himfeif, and all that love him in fm- 
cerity, judge: I wifli I could, and had^reafon, to fay 
no worfe of this admirably learned perfon here, than 
that, Sluandoqiie dormitat Homer us. 

Very many and various, very great and moft grie- 
voufly aggravated fufferings, were endured by Chrifl, 
not only in his body, nor only in his foul, by virtue 
of the fympathy it had with his body from the inti- 
mate and itri6l union betwixt them: but alfo, and 
mainly, in his blelfed human foul immediately ; fmce' 
he redeemed, fatisfied for, and faveth his peoples fouls 
as well as their bodies. And the foul having princi- 
pally finned, and being the Ipring and fource of fm ; 
fmners withal deferving puniiliment in their fouls 
as well as in their bodies \ and being, without the be- 
nefit of his mediation, to be punilhed eternally both 
in their fouls and bodies, and mainly in their fouls ; 
there is no doubt, the fame cogent reafon for the Me- 
diator's fuffering in both parts of the human nature 
affumed by him, that there is for that nature's fuffer- 
ing which fmned : which, his fad complaints of the 
exceeding trouble of his foul, putting him to fay thofe 
itrange and ftupendious words, What Jhall i fay ? And 
of the great forrow and heavinefs thereof, even to 
death, his amazement, ffrong cries, and tears, with 
his agony and fweat of blood, Joh. xii. 27. Mat, xxvi. 
38. Mark xiv. 33. Luke xxii. 44. Ileb. v. 7. (and 
that before any pain was cauled to his body by men) 

E 2 and 

36 To the R E A B E R. 

and his conditional depricating of that bitter cup, put 
beyond all reach of rational contradidion. And to 
think, or fay, that only the fear of his bodily fuiFer- 
ings quickly approaching him, did make thefe fad im- 
preflions upon him ; and draw thefe ftrange expref- 
fions from him, would make him who is Lord and 
Mafter to be of far greater t^bjeclnefs of fpirit than 
many of his fervants the martyrs were, and to fall 
vaftly below that holy heroic and magnanimous cou- 
l^age and refolution, wherewith they adventured on 
extreme fufferings, and moll exquifite torments ; 
which would be very unworthy of, and a mighty re- 
flection upon him, who is the valiant Captain of /aha' 
iioTi, made perfed through fufferings^ who drarik of the 
brook in the way, and therefore lifted up the head, Heb. 
ii. 10. Pfal. ex. 7. But here is the great and true 
difference betwixt his fad and forrowful deportment 
under his fufferings and their folacious, cheerful, and 
joyful deportment under theirs ; that they through 
his fuffering and fatisfaftion, were perfuaded and 
made fenfible of God's being pacified towards them, 
and were mightily refrefhed by his gracious comfort- 
ing prefence with them amidfl their fufferings j while 
he, on the contrary, looked upon himfelf as one le- 
gally obnoxious to punifhment, fixed before the ter- 
rible tribunal of the juflice of God, highly provoked 
by, and very angry at the fins of his people, who was 
in a moft fignal manner pouring out upon his foul the 
vials of his wrath and curfe, which made him lament- 
ably, and aloud, to cry out of defertion, though not 
in refpef^ of the perfonal union, as if that had been 
diffolved, nor yet as to fecretly fupporting, yet as to 
fuch a meafure at leafl: of the fenfibly comforting and 
rejoicing prefence, My God, my God, why hafi thoufor- 
faken nie? Here faith was in its meridian, though it 
was dark mid-night as to joy ; wherewith as fuch, 
his body could not be immediately aire(Sted, fpiritual 
defertion not falling under bodily fenfe. Whence we 


To the R E A D E R. 3y 

may feehowjuflly the do£lrine of Papifts is to be ex- 
ploded, who deny all fuffering in his foul immediate- 
ly, to falve their darling dream of his local defcent as 
to his foul, while his body was in the grave, into hell, 
and to Limbus Patrwn, to bring up thence into hea- 
ven the fouls of the fathers ; whom, without giving 
any reafon, or alledging any fault on their part, they 
fooliihly fancy, after their death till then, to have 
been imprifoned there, though quiet and under no 
punifhment of fenfe, yet deprived of all light and vi- 
fion of God, and fo under the punifhment of lofs, 
the greeted of punifhments, even by the confeflion of 
fome of themfelves, whereby they put thofe holy and 
perfected fouls (for there they fay there is no more 
purgation from fin, that being the proper work of 
their profitable /'wr^^/ory) in worfe cafe all that length 
of time after their death, than they were when alive 
pn the earth, where doubtlefs they had often much 
foul-refrefhing fellowfhip with God, and the light of 
his countenance lifted up upon them. 

Neither were thefe his fufferings in foul and body, 
only to confirm the dodrine taught by him, if that 
was at all defigned by him as an end of his fufferings, 
which were fo much flumbled at in that time, which 
yet I will not debate, nor peremptorily deny, his 
do£lrine being rather confirmed by his miracles and 
refurreclion. Nor were his fufferings only to leave 
us an example and pattern how we fhould fuffer, as 
non-chriftian and blafphemous Socinians aver, which 
were mightily to depretiate, and difparage, nay, to, 
enervate and quite make void his fufferings, by attri- 
buting no more to them than may be attributed to 
the fufferings of his fervants and martyrs. Irs true, 
his example was an infallible directory, the example 
of all examples, but theirs not fo : yet this doth not 
at all influence any alteration of the nature of the 
end. But they were chiefly undergone by him for 
his people, and in their ft^ad, and fuHaining their 


3^ 51? /Z»^ R E A D E R. 

perfons, room, and place, truly and properly by the 
I'acrifice of himfelf to fatisfy divine juftice for their 
fins. And who I pray can put any other comment 
on thefe fcripture-expreffions, without manifeft per- 
verting and wrefting of them ; He made hm to be fin 
for us who knew no ftn, Chriji hath redeemed us from 
the curfe of the law, being made a curfe for us : Who 
his ownfelf bare our fins in his own body on the treey 
2 Cor. V. 2 1. Gal. iii. 13. i Pet. ii. 24. (which is by 
the apollle fubjoined as a fuperior end of his fuffer- 
ings to that of leaving us an example, difcourfed by 
him immediately before.) He was wounded for our 
iranfgreffions, he was bruifed for our iniquities, and the 
chajlifement of our peace was upou him : The Lord laid 
upon him the itiiquity of us all ; for the tranfgreffion of 
7ny people was he ftricken ; when thou Jh a It make his foul 
an offering for fin : he bore the fins of many ; in whom 
ive have redemption through his blood ; who is the pro- 
pitiation for our fins, Ifa. liii. 5, 6, 8, 10, 12, Eph. 
i, 7. Col. i. 14. I John ii. 2. and the like. 

Nor did he undergo thefe fad fufferings for all men 
in the world, to fatisfy juftice for them, and to re- 
concile them to God, but only for the eled, and 
fuch as were given unto him. 

For, Firft, The chajlifement of their peace only was 
laid on him, who are healed by his firipes, as it is, 
ver. 5. of this fifty-third of Ifaiah, For the iniquities of 
my people was he fricken, faith the Lord, ver. 8. The 
fame who are called the Mediator's people, Pfal. ex. 
3. (For faith bleifed Jefus to his Father, John xvii. 
I o. All mine are thine, and thine are mine) Wbojloall^ 
without all peradventure or poffibillty of mifgiving, 
he made willing in the day of his power. He only bare 
the iniquities of thofe whom he jufiifieih by his knowledge ^ 
ver. 1 1 . For otherwife the prophet's reafoning would 
not be confequent : He only bare the iniquities of as 
piany tranfgreffbrs as he makes interccffion for, verfe 12. 
And <hat he doth not make interceffion for all, but 


To the Re ADE r. 39 

for thofe only who are given to him, that is, all the 
eledt,, is undeniably manifeft from John xvii. 9. where 
himfelf exprefly faith, I pray not for the world, but for 
thofe ivhoni thou hafl given me. Now God's eternal, 
eleding love, and his giving the eled to the Media- 
tor in the covenant of redemption, to be fatisfied for, 
and faved by him ; and his intercefTion for them, arc 
commenfurable and of equal extent, as is mod clear 
from John xvii. 6. "where he faith, Thine they were 
(to wit, by eleftion) and thou gavefi them to me^ 
to wit, in and by the covenant of redemption (God's 
decree of eleftion being in order of nature prior to 
this donation, or gift of the elect in the covenant of 
redemption) compared with ver. 9. where he faith, 
I pray for them^ I pray mt for the world, hut for them 
whom thou haft given me, for they are thine. It is ob- 
fervable, that he faith twice over, / pray for the?n, 
manifeftly and emphatically reftricling his interceifion 
to them, and excluding all others from it. Why then 
fhould not this facriiice (the price of the redemption 
of thofe elefted and given ones, agreed upon in that 
covenant betwixt thofe two mighty parties) be com- 
menfurable with the former three ? efpecially fmce he 
faith, ver. 19. For their fakes fandify 1 7?iyfelf, or fe- 
parate myfelf to be a facrifice. 2. Chrifl's fatisfaclion 
and his intercefTion being the two parts of his prieflily 
office, and his intercefTion being founded on his fatis- 
faftiDn, as it is clear, ver. 12. of this fifty-third of 
Ifaiah : Yea, a very learned man affirms, That Chrifl's 
appearance in heaven, and his intercefTion, are not 
properly facerdotal ads, but in fo far as they lean on 
the virtue of his perfected facrifice. What jufl, good, 
or cogent reafon can there be to make a disjunclion 
betwixt thofe parts of his office, and to extend the 
mofl difficult, operofe, and coflly part to all m.en, 
and to narrow the other, which is the more eafy part, 
as that whereby he only deals for the application ot 
what he had made a purchafe of by his fatisfaftion, 


4b To ilfc R E A D E H, 

tvhich,put hiiil to much fad and fore foul-travel, to 
fecure it to the eleft and given ones ? 3. Doth not the 
fcripture hold forth his death, and the fhsdding of 
his blood, as the great demonflratioil of his fpecial 
love to his own ele6l people ? As is clear elfe-whercj 
fo particularly, John xv. 13. Greater lovt than ibis 
hath no man^ that a mart lay down bis life for his friends. 
Nay, purchafed reconciliation through the death of 
Chrirt, is, by the Holy Ghoft, made a greater evi- 
dence of divine love in fome refpeft, than the glorifi- 
cation of the reconciled, according to what the apoftle 
faith, Rom. V. 10. For if ivhenive ivere eneinies-^ we 
were reconciled to God by the death cf his Son ; much 
more being reconciled^ we Jhall be fdved by his life, 
4. All the other gifts of God to fmners, even the 
greateft fpiritual ones, fall vaftly below the giving of 
Jefus Chrilt himfelf, that gift of God, by way of em- 
minency, as the apoftle reafoneth irrefraga:bly, for 
the comfort of believers, Ront. viii. 32. He that fpar^ 
ed not his own Son, but delivered him up for us all, how 
fhall he not with him alfo freely give us all things ? Will 
he give the greateft gift, and not give the lefter ? as 
juftification, adoption, fanclification, and glorifica- 
tion ; which, how great foever in themfelves, are yet 
leffer than the giving of Chrift himfelf to the death ; 
and if it be undeniably certain that he giveth not 
thefe to all which are the lefler and lower gifts, why 
fhould it be thought that he hath given the higher 
and greater ? 5; Shall that grand exprellion of the fpe- 
cial love of God, be made common, by extending it 
to all the world, the greateft profligates and atheifts 
iiot excepted, no not PharaOh, nor Ahab, nor Judas 
the traitor, nor JuHan the apoftate, nay, nor any of 
all the damned reprobates, who were actually in hell, 
when he died and fhed his blood ? 6. If he died thus 
for all, it feems that the new fong of the redeemed. 
Rev. v. would have run and founded better thus, 
'J'hou haft redeeilied us all and every man, of every 


To the R E A D E RJ 4i 

kindred, and tongue, and people, and nation, to 
God by thy blood, than as it there (lands, by infpi- 
tarion of the Holy Ghoft, Thou ivajl .flain^ and kafi 
redeemed us to God by thy bloody out of every kindred^ 
and tongue^ and people, and nation. But who may 
prefume by fuch an ilniverfality to extend and enlarge 
■what he hath fo reftricled, and to make that common 
to all which God hath pecullarized to a few favour- 
ites ? but the Author having fpoken much, to better 
purpofe, on this head in thefc fermons, I need add no 
more here. 

, I fhall only further fay of thefe afLonifliiftg, in a 
manner non-pluffing and furpafling great fufferings of 
blefled Jefus, that, as they were equivalent to what 
all the ele£l deferred by their fins, and fliould have 
fulfered in their own perfons throughout all eternity, 
confidently with the innocency and excellency of his 
perfon, and with the dignity of his mediatorial office. 
Therefore it is fiiid, verfe 9. And he ?nade his grave 
wilh the zvicked, and with the rich in his death, or as 
it is in the original, in his deaths, in the plural num- 
ber, as if he died the death of every one of the eled:^ 
or as if there had been a con]un6lion and combination 
of all their deaths in his own death ; and verfe 6. 
That the Lot-d laid en him the iniquity of us all, or as 
the word is, Made the iniquity of us all to meet en hini^ 
there having been a folemn appointment and rendez- 
vous (as it were) of all the iniquities of all the eledt,- 
hiore common and more peculiar, in all their various 
aggravating circunuf ances, rot fo much as one com- 
mitted fmce Adam*s fjrfl; tranfgreffion, or to be com- 
mitted to the day of judgment, being abfent in the 
punilhment of them upon his perfon. No wonder 
that fuch a load of innumerable thoufand and millions 
of iniquities made him heavily to groan, and that the 
confideration thereof made great Luther fay. That 
Chriji was the great eft finner in the world, to wit. By 
imputation of the guilt of the fins of t]«j elect to hin^, 

F and 

42 To //j^ k E A D E Bt* 

and by his having had the punifliment of them all lakl 
upon his perfon. So we may from them be in(tru£l- 
ed in thefe things. 

7'/>y?, Concerning the height of the holy dlfpleafure 
and deteftation, that the majefly of God hath at fm, 
the only thing in the whole world that his foul hates, 
and which in the vile and abominable nature of it, 
hath an irreconcilable antipathy to, and enmity againfl 
his infinitely pure, holy, and bleffed nature, and hath 
a tendency, could it poffibly be effeded, to feek. after 
the deftruction and annihilation of the vei'y being of 
God, and is interpretatively Deicide ; the language of 
it being, that there were not a God ; that he cannot 
behold it in his own finlefs, innocent, and dearly be- 
loved Son, though but by imputation (for he was not 
made formally the fniner, as Antinomians blafphe- 
moufly aver) but he will needs, in fo terrible a man- 
ner, teftify his great diilike of, and deep difpleafure 
at it, and take fuch formidable vengeance on it, even 
in his perfon. Ah ! the nature of fm, which God, 
who is of purer eyes, cannot, where-ever it be, be- 
hold, without perfect abhorrency of it, is but little 
throughly underftood and pondered : Would we 
otherwife dare to dally and fport with It, or to take 
the latitudes in committing of it at the rates we do ? 
I have fome times thought, that it is an error in the 
firft concoction (to fay fo) of religion in many profef- 
fors of it, and pretenders to it, that we have never 
framed fuitable apprehenfions of the moft hateful, 
vile, and abominable nature of fin (which hath a great 
influence on the fuperficialnefs and careleffnefs in all 
duties and praf^ices of religion) and that many of us 
had need to be dealt with, as fkilfulfchool-maflers ufe 
to deal with their fcholars that are foundered in the 
firfl principles of learning, left they prove but novices^ 
all their days ; to bring them back again to thefe, 
•even to be put to learn this firft leffon in religion bet- 
ter, and more thoroughly to underftaud the jealoufy 


To the Reader. 43 

of God, at this curfed thing yJ";?; for which, though 
he gracioiifly for the fake of thefe fuilerinns of Chrilt 
pardons the guilt of it to his people, and hears their 
prayers, yet will needs take vengeance on their invert' 
fions, Pfal. cxix. 8. be they never fo ferioufly, holily, 
and eminently ferviceable to him, and to their gene- 
ration according to his will, whereof Mofes, the man 
of God, is a memorable inflance. That ancient con- 
ceived rightly of the nature of fm, who faid, That if 
he behoved necejj'arily^ either to commit the leaji fin, or 
go to hell to be tor*mented there eternally^ he would rather 
wijh to defire to go to hell, if he could be there wiihatU 


Secondly, Concerning the feverity of divine jufllce 
in punifliing fin, whereof its punifhment in the per- 
fon of the Son of God at fuch a rate, is one of the 
greatefl:, cleared:, and moft convincing evidences ima- 
ginable, to whom he would not abate one farthing of 
the elect's debt, but did with holy and fpotlefs feverity 
exaft the whole of it ; and though he was the Father* s 
Fellow, yet he would needs have him f mitten with the^ 
aivakcd [word, Zech. xiii. 7. of fin-revenging juflice 
and wrath: As if all the executions that had been 
done in the earth on men for fin, as on the old world 
of the ungodly, drowned by the deluge: On the mif- 

"^creant inhabitants of Sodom and Gomorrah, and of 
thofe other cities, upon whom he fhowered down li- 
quid flames of fire and brimfione, even fomewhat of 
hell in a manner out of heaven (ccclum phicbat Gehen- 
nam) burning them quick, and frying them to death 
in their own (kins : On Corah, Dathan, and Abiram, 
and their aflbciates, upon whom the earth opened 
and fwallowed them up in a moit fiupendious manner 
alive, the reft being confumed by fire fent down from 
heaven; On the one hundred eighty-five thoufand 
men of Senacherib's army, all flain in one night bv 
an angel : And on the Ifraclites, who, by many and 
various plagues were wafted and worn out to the num- 

F 2 ber 

^4 To the R E A D E R, 

ber of fix hundred thoufand fighting men in the fpace 
of forty years ; refjcctions on which made Mofes, it 
witnefs of all, with adonifliment to cry out, Who 
Jiuows the poiue^ cf thy anger? Pfal. xc. ii. As if, I 
fay, all thefe terrible executions of juflicc, had been 
done by a fvyord afleep, or in the Jcabbard, in com- 
parifon of the execution it did on Jefus Chrirt; the e- 
leds furety againil whom it aivakcned, was unflieath- 
ed, "furbifhed, and made to glitter : So that we rnay 
fay, had all the fons and daughters of Adam, without 
the exception of fo much as one, been eternally jde- 
flroyed, it would not have been a greater demonflra- 
tion of the feverity of the juftice of God in punifhing 

Thirdly^ Concerning the greatnefs, incomprehenfi- 
ble vaflnef;!, and unparallelednefs of the love of God 
to the elect world, Vvhich he fo loved (O Vk'onderful 
fo .' Eternity will be but fufficient to unfold all that is 
'laid up in that myfteryy^?; an o-jja that hath not an 
ccjc, an ita that hath not z ficut^ a fo that hath not an 
as) That he gave his only begotten Soji, John iii. i6. 
to fufrei*all thefe things, and to be thus dealt with\ 
for them : And of the Mediator who was content, 
though thinking it no robbery to be equal with God, to 
empty himfelf and be of no repntatioji, to take on him 
thejhope of a frvant, Philip, ii. 6, 7, 8, to be a man 
cf forrows, and acquainted ivith grief to be chafifcd, 
fmitten-i VJOiinded^ and bruifcd for their iniquties, Ifa. 
liii. 3, 5. To ftep off the throne of his declarative 
glory, or of his glory manifefted to the creatures, 
and in a manner to creep on the foot-ftool thereof in 
the capacity of a worm, and to become obedient even 
unto the death, the fliameful and curfed death of the 
crofs : This is indeed matchlefs and marvellous love, 
Greater 'thnn ivhich no man hath, to lay doivn his life 
for his friend, John xv. 13. But he being God-?nan, 
hud down his life for his enemies, that he might m.ake 
jheni friends, Rom. v. 10. 0/ the height, and depth, 


To ihe R E A D E r, 45 

And length cf the love of Cbriji! Eph, III. 9, 10. where- 
of when aH that caji be laid is laid, this mud needs 
be faid. That it is lo've that fajfcth, not only expref.. 
fion, but knoivlcd\ie, its dimenfions being altogether 
unmeafurable : \Ve may lay, if it had feemedgood to 
the Lord, and had been compatible with his i'potlefs 
juftice, and with his infinite wifdom, as fupreme rec- 
tor and governor of the world, giving a law to his 
creatures, to have pardoned the fms of the eleft in 
the abfolutenefs of his dominion that knows no boun- 
dary, but what the other divine attributes fet to it, 
without any intervenient fatisfaclion to his juftice at 
all (which needs not to be debated here, efpecially 
fmce God hath determined, and in the fcriptures of 
truth made publication of his determination, that he 
will not pardon fin without a fatisfaction, and parti- 
cularly without this fatisfaciion made by Jefus Chrift ;) 
it would not have been a greater and more glorious 
demonftration of the freenefs of his love than he hatli 
given,, in pardoning them through the intervention of 
{o difficult and toilfome, of fo chargeable and coftly 
^ fatisfadion, as is the fad fufferings, and the fore 
foul-travel of his own dear Son ; who yet is pleafed 
to account fniners coming to him, and receiving good 
from him, a fatisfaclion for all that foul-travel : And 
indeed, which of thefe is the greateft wonder, and 
denionftration of his love, whetherthat he (liould have 
undergone fuch foul-travel for fmners, or that he 
fnould account their getting good of it, fatisfa6tion for 
the fame, it is not e^fy to determine,' but fare both in 
conjunction together make a wonderful, even a mofb 
wonderful, demonllration of love. 

Fc'urihlyf Concerning what dreadful meafure all they 
may look for, who have heard of thefe fulierings of 
Chrift, and make not confcience in his own way to 
improve them, for their being reconciled to God 
thereby, and whofe bond to juftice will be found ftill 
itanding over their heads uncancelled in their own 


46 To ihe Reader. 

name, as proper de])tors without a furety. When 
the innocent Son of God, ivho had never done ivrong^ 
tind in ivhofe mouth no ^idle tvas ever found, Ifa. liii. 9. 
having but became furety for the elecl's debt, was 
thus hotly purfued, and hardly handled, and put to 
fad foul-trouble, and to cry, What Jhall Ifay? John 
xli. 27. And fall in 0^ on the ground with tears in his 
eyes, in much forrow and heavinefs even to death, 
and in a great agony, caufing a fweet of blood, tho* 
in a cold night, and lying on the earth, conditionally 
to pray for the palling of that cup from him, and for 
his being faved from that hour ; fo formidable was it 
to his holy humane nature, which had a ijulefs aver- 
fation from, and an innocent horror at what threatned 
ruin and deftrudion to itfelf fimply confidered ; and 
which, had it not been mightily fupported by the pow- 
er of the Godhead united thereto in his perfon, would 
have quite ihrunk and fallen under fuch an heavy bur- 
den, and been utterly fwallowed up by fuch a gulf of 
wrath : What then will finners, even all the bankrupt 
debtors, not having ferioufly fought after, nor being 
etFectually reached by the benefit of his furctifhip, do, 
when they come to grapple with this wrath of God, 
when he will L\\\ upon them as a giant, breaking all 
their bones, and as a roaring lion, tearing them to 
pieces ivhen there will be none fo deliver? Pfal. 1. 22. 
IVill their hands be Jirong^ or their hearts be able to en- 
dure in the day that he (hall deal •ujith them ? Ezek. 
xxii. 14. Then, O! then they ivill be afraid, and 
fearfidncfs will take hold of them, and make them fay. 
Who can Jland before the devouring fire, and zuho can 
dwell befide the everiafiing burnings? Ifa. xxxiii. 14. 
and to cry unto the hills and mountains to fall on them, 
and hide them from the face of the Lamb, and rf hint 
that Jits on the throne, for the dav of his fierce wrath is 
ccme, and %cho is able to Jiand? Rev. vi. 16, 17. then 
it will be found in a I'pecial manner to be a fearful 
thing to fall into the hands of ihe living God, lieb. ^. t^i* 


To t/je Rt AD -E^. 4y 

Al! fuch may fee In the great fulFerings of Chrift, a^ 
in the cleared glafs, what they are to look for, and 
molt certainly meet with ; for if it was thus chrie in 
the green tree, what J]:}aH be done in the dry ^ Luke 
xxiii. 31. () ! it is a fad, even one of the fadeft fub- 
jecl; of thought, to think, that a rational creature 
fliall be eternally fupported, preferved, and perpetua- 
ted in its being, by the one hand of God's omnipo.^ 
tency, that it may be everlaflingly capable of terrible 
vengeance, to be intlided by the other hand of his 

Fifthly^ Concerning the very great obligation that 
lieth on believers to love Chrilt Jefus, who hath tluis 
commended his love to them, by undergoing all thef(i" 
fad fufferings for their fakes : even out of love to them 
to become a curfe, to bleed out his precious life, and 
to pour out his foul to death for them ; which to do 
he was under no neceffity, nor in the leaft obliged by 
them, being infinitely removed from all poflibility of 
being reached by any obligation from his creatureSj 
"whom he loved, and for whom he defigned this grand 
expreflion of his love, the laying down of his life for 
them, before they or the world had any being ; nay, 
being by their fms infinitely difobliged- Ah 1 that 
moft of thefe whom he loved fo much, fiiould love 
him (who is altogether lovely) their duty, his friends 
and Interefts for his fake fo little 1 even fo very little, 
that if it were podible he could rue and repent of what 
he hath done and fuifered, to commend his love to 
them, they would tempt him to it ; and indeed there 
is nothing that more fpeaks forth the freenels of his 
love than this, that he Ihould love them fo fervently, 
and continue thus to love them, even to the end, who 
are often fo very cool in their love to him. Sure 
when fuch are in any meafure themfelves, they can- 
not but love themfelves the lefs, and loath themfelves 
the more, that they love him fo little, and earnelUy 
Jong for that dcfirable day, wherein lie fliall be ad?nir- 


4^ To the li E A b E R , 

ed in and by all them that believe, and when he fliall 
be loved as well as ever they defired to love him, and 
as well as he fliall will them to love him, and whert 
they fliall be in an eternal extafy and tranlport of ad- 
miration at his love. 

Sixthly^ Concerning the little reafon that believers 
have to think much of their fmall and petty fnfFerings 
undergone for him : For what are they all, even the 
greateft and mod grievoUs of them, being compared 
^^'\\.h. his fufferings for them ? They are bin as little 
chips of the crofs, in comparilon of the great and hea- 
vy end of it that he bore, and not worthy to be nam- 
ed in one day with his ' All the Aid and forrowful 
days and nights that all the faints on earth have had 
under their many and various, and fadly circumftanti- 
ilted crolTes and fufferings, do not by thoufands of de- 
grees, come near unto, and far lefs equal that one fad 
and forrowful night, which he had in Gethfemane 
(befides all the forrows and griefs he endured before 
that time) where he was put to conflict with the awak- 
ened fword of fin-revenging juftice, that did molt 
fiercely attack him, without fparing him : which ter- 
rible combat lafted all that night, and the next day,- 
till three o'clock in the afternoon, when that fliarpef! 
fword, after many fore wounds given him, killed himf 
outright at lafl, and left him dead upon the place, 
who yet, even then when feemingly vanquifhed and 
quite ruined, was a great and glorious conqueror,- 
having by death overcome and dc/lroycd him that had 
ihe power of death, that is the devil, and having fpoilcd 
principalities and poivers, jnaking a jhciv of them openly^ 
and triumphing over them in his crofs, Heb. ii. 14.- 
Col. ii. 1 5. The fpoils of which glorious victory be- 
lievers now divide, and fliall enjoy to all eternity. 
Ah ! that ever the fmall and inconfidefabfe fufferings 
of the faints, fliould fo much as once be made men- 
tion of by them, where his ilrange and flupendious 
fufferings oll^r themfelve* to our notice. 


To the Reader* 49 

!^evenlhty. Concerning the dnfpeakably great obli- 
gation that lieth on believers, readily, pleafantly and 
chearfully, not only to do, but alfo to fuffer for Chrift, 
as he fliall call them to it, even to do all that lieth irt 
their pov/er for him, and to fuft'er all that is in the: 
power of any others to do again {t them on his account, 
who did willingly, and with delight do and fuffer io 
much for them. They have doubtlefs good reafon 
heartily to pledge him in the cup of his crofs, and to 
drink after him, there being efpecially fuch difference 
betwixt the cup that he drunk, and that which they 
are put to drink. His cup was thick with the wrath 
of God, having had the dfegs thereof in a manner 
wrung out to him therein, fo that it was no wondef 
that the very fight of it made him conditionally to fup- 
plicate for its departure from him, and that the drink- 
ing of it put him into a moft grievous agony, and caft 
him in a great fweet of blood ; yet faith he on the 
matter, either they or I muil drink it, they are not 
at)Ie to drink it, for the drinking of it will diftradt 
them and make them mad, will poifon and kill them 
eternally ; but I am able to drink it, and to work out 
the poifon and venom of it, and though it fhall kill 
me, I can raife up and reftore myfelf to life again ; 
therefore Father, come with //, and I will drink it 
up and drink it out : this to the everlafting welfare of 
thefe dear fouls ; Not my willy but thine he done ; for 
thus it was agreed betwixt thee and me in the cove- 
nant of redemption. When as there is love from bot- 
tom even to brim in our cup (whatever mixture may 
fometimes be of paternal and domeflic juftice, proper 
and peculiar to God's own family, and which, as the 
head and father thereof, he exercifeth therein) not fo 
much as one dram of vindiclive wrath being left there- 
in. Ah ! it is both a fm and a Ihame, that there 
Ihould be with fuch, even with fuch, fo much fhynefs 
and (hrinking, to drink after him in the cup of his 
crofs, efpecially confidering that there is fuch a high 

G degree 


50 To /^^ R E A D E R. 

degree of honour put' upon the fuffering believer for 
Chrid, above and beyond what is put on other be- 
lievers in him, fo thajf in the fcripture account, the 
fuftcring believer is not only but alfo, according to 
what the apoflle faith, Phihp. i. 29. To you it is 
given in the behalf of Chrijl^ not only to believe, but alfo 
to f lifer for his fake. 

Eighthly, Concerning what mighty obligation lieth 
on believers to mourn and weep, to b^ fad and forrow-, 
ful for fm. How can they look on him whom they 
have thus bruifed, wounded, and pierced by their 
fins without tears in their eyes, without mourning for 
him, and being in bitternefs as a man is for his firft- 
born, and for his only begotten fon ? when they think 
(as all of them on ferious confideration will find rea- 
fon to think) that if their fms kept the appointment 
and rendezvous, when all the fms of all the elect did 
meet and were laid on him, then fure there came no 
greater company, and more numerous troop of fins, 
to that folemn rendezvous from any of all the redeem- 
ed than came from them ; and that he had not a hea- 
vier load and burden of the fins of any than he had 
of theirs, whereby he was even preffed as a cart is pref- 
fed down under the Iheaves, and was made moll 
grievoufiy to groan, even with the groanings of a 
deadly wounded man ; and that if be was wounded 
and pierced by their iniquities, then furely he was not 
more deeply wounded and pierced by the iniquities 
of any than by theirs. O ! what mourning ihould 
this caufe to them ? Even fuch mourning as was at 
Hadadrimmon in the valley of Megiddo, on the oc- 
cafion of the fad flaughter and death of that good and 
defirable king Jofiah ? This is indeed one of the moft 
genuine and kindly, one of the mofl powerful and 
prevalent, one of the fweeteft and (Irongeft fprings of, 
and motives to, true gofpel-repentance, forrow and 
mourning for fin. 

Ninthly, Concerning the notable and non-fuch ob- 

To the Reader. 51 

ligation that lieth on believers, to ftudy the crucifix- 
ion and mortification of fin. Was it not their fins 
that crucified and killed precious Jefus Chrilt, the 
prince of life ? Was it not their fins that violently 
drove the nails through his blefTed hands and feet, 
and thrufl: the fpear through his fide, to the bringing 
forth of water and blood ? Shall they not in their 
burning zeal and love to him, and in the height of 
,holy indignation at themfelves, be avenged on that 
which brought fuch vengeance on him ? Shall they 
not ferioufiy feek to be the death of that which brought 
him to death, and whereof the death and deftrudion, 
was one of his great defigns therein, on which he was 
fo intent, that in the profecution of it, he did. amidft 
his dying pangs and agonies breathe out his foul. O ! 
let it never be heard, for diame, that ever any of 
them fliall find the leafi: fweetnefs in that accurfed 
thing, that was fo bitter to him; that ever any of 
them fliall be found to dally with, or hug that ferpcnt 
and viper in their bofom, that fo cruelly ftung him to 

But this being the great fubjecl of thefe following 
fermons, wherein the -preacher being in a good mea- 
fure wife, hath fought to find out acceptable words ^ 
Ecclef. xii. 10, II. and ivords, I hope, of uprightnefs 
and truth ; (O that they may be to the readers ^.r 
goads and nails fajicned by him^ who is the m after of 
ajjcmblies ) I fhall infift no farther, only I may hum- 
bly fay, That to my knowledge, none have preached 
on this whole chapter to better purpofe every way. 
Many may have done virtuoully, but it is probable, 
he will be found to excel them all : Nay, if I (liould 
fay, that for any thing I know, this book is amongft 
the beft books of this nature the world hath fecn, I 
fuppofe hardly Mill anv judicious Chrifiian, thorough- 
ly exercifed to godlinefs, after he hath read it all over, 
and pondered it, think that I have greatly, if at all, 
hyper bohzed. 

G 2 There 

C2 ' To the R.n ADZ R, 

There are in thefe choice fermons, depths as it 
were for elephants to fu'im in (whereof his furprifing, 
fubUmely fpiritual, and very deep divine difcourfes, 
concerning the nature of Chrifl's inter cejfwn^ and the 
right iniprovement of it, in the lad fix fermons, is a 
notable inftance) and fliallow for lambs to wade in. 
Inhere is in them milk for babes in Chriji, znA Jircnger 
meat for fiicb as are of full age, who by reafon ofufe have 
their fenfes exercifed to difcern both good and evil j Heb. 
V. 13, 14. Nay, I may in a good meafure, fay of 
thefe fermons, as it is faid of the learned difcourfe of 
a late great man. That in the doclrinql part of fever al 
of them, ye will find the depth of polemical divinity, and 
in his inferences from thence, the five etnefs of practical ; 
feme things that may exereife the profoundeft fcholar, and 
others that may edify the weake/i Chriftian ; nothing rea- 
dily is more nervous andjlrong than his reafonings, and 
nothing more fivcetly and poiverfull)' affefting than his 
applications. There is in them much for information 
of the judgment, for warming the affedlions, and for 
direction toward a gofpel-becoming converfation ; 
there is much for clearing and refolving the doubts 
and difficulties of more weak and darkened ChrifHans, 
and much for edifying, confirming, and ellablifhing 
of more grown ones ; there is niuch for convidion, 
reproof, warning, humbling, for ftirring up and pro- 
voking to the ferious exereife of godlinefs, and much 
for the comforting and refrefiiing of fuch as ftand in 
need, and are capable of confolation ; there is much 
for dlfcovering, roufing, awakening, and alarming 
of carnal, fecure, unfound, hollowed-hearted, and 
hypocritical prpfeifors of religion, and much for beat- 
ing and hammering down of the pride of conceited, 
felf-juftifying profciVors ; much for training up of 
young beginners, and much for advancing and carry- 
ing on in tiieir Christian courfe fuch as are entered 
into it, and have made any tolerable progrefs therein : 
In a word, he doth in a great meafure approve himfelf 


To the Reader. 53 

io God as a ivork-man ihat needs not be njhamed, right- 
ly dividing the ivord of truths 1 Tim. ii. 15. and as a 
(kilful and faithful fteward, giving to every one his 
portion in due kind, meafurc, and feafon. 

It may be fome readers will think, that there are 
in thefe fermons, feveral coincidencies of purpofes, 
and repetitions : To which I fliall but prefumeto fay. 
That befide that there is a great affinity amongft ma- 
ny of the purpofes delivered by the prophet in this 
piece of his prophecies, if not a holy co-incidency of 
them, and a profitable repetition now and then of the 
fame thing in different exprefiions ; as there is in fom^ 
other fcriptures, without any the leaft imputation to 
them, as that truly noble and renowned gentleman 
Mr. Boyle, (heweth in his elaborate, eloquent, and 
excellent confideratlom^ touching .the Jiyle of the Holy 
Scriptures : And that the fame means, and ahnoft the^ 
fame expreffions, may very pertinently be made uf^ 
of, to clear and confirm different points of dodlrine : 
It will be found, that if there be in fo many fermons, 
or difcourfes, on fubjeds of fuch affinity, any co-in- 
cidencies, or repetitions, they are at fuch a conveni- 
ent diltance, and one wjiy or other fo diverfified, and 
appofitely fuited to the fubjedl of his prefent difcourfe, 
that the reader wall not readily naufeate. nor think 
"yvhat is fpoken in its place, impertinent, fuperfluous, 
or needlefs, though fornewhat like it hath been faid 
by him in fome other place : or if there be any not 
only feeming, but real repetitions of purpofes and ex- 
preffions, as they have not been grievous (Phil. iii. 1.) 
to the preacher, fo he with the apofUe Paul judged 
them needful at the time for the hearers. 

'And now, as for you, wuch honoured^ right ivorthy, 
and very dearly beloved inhabitants of the city of Glaf 
goic, let me tell you, that I have fometimes of lare 
much coveted, to be put and kept in fome capacity, 
to do the churches of Chrift, and you in particular, 
^his piece of fervice, in putting to the prcfs thefe 


5^4 To the ^E AT) "E R. 

iwcet fermons on this choice fcripture before I die. 
And indeed after I had gone through a good number 
of them, not without confiderable toil, and difficulty 
(having- all along, had no notes of his own, but the 
fermons as they were taken haftlly with a current 
pen from his mouth, by one of his ordinary hearers, 
Ro fcholar, who could not therefore fo thoroughly 
and diflinctly take up feveral of the purpofes handled 
by the preacher) the Lord was pleafed to give me a 
ilop, by a long continued iharp affliction, not altoge- 
ther without fome little more remote and gentle 
threatnings of death : But he to whom the iflues of 
death do belong, gracloufly condefcended to fpare me 
a little, that I might gather fome ilrength to go thro* 
the remainder of them. I have much reafon to think, 
that if I had been preaching the gofpel to you, thefe 
twenty years paft, wherein we have been in holy pro- 
vidence feparated (which hath been the more affliding 
to me, that ye were in my heart to have lived and 
died with you ; and if it had fo feemed good in the 
eyes of the Lord, it would have been to me one of 
the molt vefrefhing and joyful providences I could have 
met with in this world, to have had fair accefs through 
his good liQnd upon me, and his gracious prcfence 
with me, to have preached the gofpel to you, a while 
before my going hence and being no more) I fhould 
not by very, very far, have contributed fo much to 
your edification, as thefe few fermons may, and, I 
hope through God's bleffing fliall. Several of you 
heard them preached by him, when he was alive 
amongft you, and now when he is dead, he is in a 
manner preaching them over again to you (O that 
fuch of yon as then were not taken in the preaching 
ot" them might be fo now in the ferlous reading of 
them !) and by them fpeaking to thofc of you that 
did not then hear them, who, as I fuppofe, are now 
• the far greatefl part of the city-inhabitants. You will 
find yourfelves in them again and again ranked and 


To the R I- A D E R. 5^ 

placed, according to your different fplritual eftates, 
and the various cafes and conditions of your fouls, 
and wonderful difcoveries made to yourfelves of your-^ 
felves, that I fomething doubt, if there be fo much 
as one foul amongfl the feveral thoufands that are in 
Glafgow, but will find itfelf, by the reading of thefe 
fermons, fpoken to, fultably to its ftate and cafe, as, 
if he had been particularly acquainted with the pcrfon, 
and his fpiritual condition (as indeed he made it a 
confiderable part of his work, as the obferving reader 
will qiiickly and eafily perceive, to be acquainted very 
thoroughly with the foul-ftate and condition of fuch 
at leaft of the inhabitants as were more immediately 
under his own infpedion and charge) and, as if he 
had fpoken to the perfon by name. O ! how inex- 
cufable will fuch of you be, as had your lot cad to 
live under the miniftry of fuch an able mlnijier of the 
New Tejlament^ of fuch a fcribe, very much injirud^ 
ed unto the kingdo?n of heaven, ivho as a good houfloolder^ 
knew well how to bring out of his treafure, things new 
and old, Matt. xiii. 52. if your were not bettered and 
and made to profit thereby ? God and angels, and 
your own conferences, will witnefs, how often and 
how urgently the Lord Jefus called to you by him, 
and ye would not hear. And how inexcufable will 
ye alfo be, that fhall difdain or neglect to read thefe 
fermons (as I hope none of you will) that were fome- 
time preached in that place by that faithful fervant of 
Chrilt, who was your own minifter, which layeth 
fome peculiar obligation on you, beyond others, to 
read them ; or if ye fiiall read them, and make no 
confcience to improve them to your foul's edification 
and advantage, which contain more genuine, pure, 
fincere, folid, and fubflantial gofpel than many thou- 
fands have heard, it may be, in an age, though hear- 
ing preaching much all the while ; even fo much, 
that if any of you fliould be providentially deprived 
of the liberty of hearing the gofpel any more preach- 

^6 To the tl E A D H Hi 

ed, or fliould have accefs to read no other fermoris 6t 
comments on the Icriptures, thefe fermons, through 
God's blcflnig, will abundantly rtore and inrlch you 
in the knowledge of the uncontrovcrtably great myjlcry 
of godlinefs, God mamfcjlcd in the jkjh, i rim. iii. 
16. and according to the fcriptures riiake you ivife unto 
falvation through faith ^ ivhich is in Chriji Jefus, 
0. Tim. iii. 15. much infifted on in them.? I would 
therefore humbly advife (wherein I hope ye will not 
tnillake me, as if, by this advice, I were deligning 
fome advantage to myfelf, for indeed, I am not at 
all that way concerned in the fale of them) that every 
one of yea that can read, and is eafily able to do it, 
Xvoukl buy a copy of thefe fermons ; at leaft, that e- 
very family that is able, wherein there is any that can 
read, would purchafe one of them. I nothing doubtj 
but ye will think that little money very well bellowed, 
and w^ill find your old minifter, defirable Durham, 
delightful company to difcourfe with you by his fer- 
mons, now v^'hen he is dead, and you can fee his 
face, and hear him fpeak to you by imce no more. 
The voice of Chrift by him, was, I know, very fweet 
to many that are now afteep, and to fome of you yet 
alive ; who, I do not doubt, never allow yourfelves, 
to expecl with confidence and comfort to look the 
Lord Jefus in the face, but as ferioully and fmcerely 
ye make it your bufmefs, to be found in his righte- 
oufncfs, fo much cleared and commended to you", 
and in the fludy of holinefs in all manner of conver- 
fation, fo powerfully prefled upon you here. 

That thefe fweet and favoury gofpel-fermons may 
come to you all, and more particularly to you, my 
dear friends at Glafgow, with the fiihiefs of the bicf/ing 
of the gofpel (Rom. xv. 29.) even of the word of his 
grace, which is able to build you up^ and to give you an 
inheritance among them that are fandifed (Ads xx. 
32.) is the ferious defire of, 

2 'cur fervant in the gofpel^ 

J. C. 


Isaiah LIII, i. 

tV^o hath believed our report? And to whom is the 
arm of the Lord revealed ? 

WE hope it IS not needful to mfift on opening 
the fcope of this chapter, or in clearing td 
you of whom the prophet fpeaks : It was once quef- 
tioned by the Eunuch, Ads viii. 32. when he was 
reading this chapter, Of.iiohom doth the prophet /peak 
this, of himfelf or of fome other man ? And it was {o 
clearly anfvvered by Philip, who, from thefe words, 
began and preached Jefus Chrifl to him, that there 
needs be no doubt of it now : To Chriflians thefe two 
things may put it out of queflion, that Jefus Chrift 
and the fubftance of the gofpel are abridged and fum- 
med up here. i. If we compare the letter of this 
chapter with what is in the four evangehfts, we fliall 
fee it fo fully, and often fo literally, explained of 
Chrift, that if any do but read this chapter, and com- 
pare it with them, they will find the evangellfls to be 
commentators on it, and fetting it out more fully. 
2. That there is no fcripture in the Old Tedament fo 
often, and fo convincingly, applied to Chrift as this ; 

H there 

58 ISAIAH LIII. I. Serm. i. 

there being fcarce one vcrfe, at lead not many, but is 
by the evangelifts or apofllcs explained as a prophefy 
of Chrift. 

If we look then to the words of this chapter, they 
take in the fum and fubltance of the gofpel, in thefe 
tw^o points. I. The right defcription and manifeftation 
of Jefus Chrifl ; and, 2. The unfolding and opening 
of the covenant of redemption. Where thefe two are, 
there the fum of the gofpel is ; but thefe two are here, 
therefore the fum of the gofpel is here. For Jefils 
Chrift is defcribed, i. In his perfon and natures: as 
God, being eternal ; as man, being under fufferings. 
2. In all his offices : its a prieft, oflering up himfelf a 
facrifice to fatisfy juilice ; as a prophet, uttering his 
knowledge to the juftifying of fniany thereby ; and as 
a king, dividing the fpoil with the ilrong. 3. In his 
humiliation, in the caufe of it, in the end of it, in 
,the fubjeO: of it, and in the nature and rife of all, 
God's good pleafure. And, 4. In his exaltation, and 
the bleifed iffue promifed him of all his fiifterings and 
atld humiliations. 

2. The covenant of redemption is here defcribed 
and fet forth. 1 . In the particular parties of it, God 
and the Mediator. 2. As to the matter about which 
it was, the feed that was given to Chrifl, and all 
whofe iniquities felt on him. 3. As to the mutual 
engagements on both fides, the Son undertaking to 
make his foul an offering for fin, . and the Father pro- 
mifing that the efficacy of that his fdtisfiitlion, IhaH 
be imputed and applied for the jultification df finners, 
and the terms on which, or the way how this impu- 
. tation and application is brought about, to wit. By 
his knoiv/edge ; all are clearly held forth here. 

This is only a touch of the excellency of this fcrip- 
ture, and of the materials (to fay fo) in it, as compre- 
hending the fubftance and marrow of the gofpel ; we 
fliall not be particular in dividing the chapter, confi- 
dering that thefe things we have hinted at, are inter- 
woven in it. The 

3erm. i. ISAIAH LIII. i. 59 

The firft; verfe is a fliort introdudion, leading us to 
what follows. The prophet had in the former chapter 
been fpeaking of Chrifl as God's fervant, that fhoiild 
be extolled and made very high, and before he pro- 
ceeds more particularly to unfold this mvftery of the 
gofpel, he cries out, by way of regret, iVho hath be^ 
lieved our report! Alas! (would he fay) for as good 
news as we have to carry, few will believe it ; fuch is 
mens unconcernednefs, yea, malice and obflinacy, 
that they rejeft it. And to whom is the arm of the 
Lord revealed? This points at the neceflity of the 
power of God to accompany preaching, and even the 
mod lively ordinances, to make them elfeftual : How 
tew are they, that the power of God captivates to the 
obedience of this truth ? 

For the firft part of this verfe, Who hath believed 
our report? To open it a little, take thefe four or five 
eonfideratlons before we come to the dodrines. 

Confider, i. The matter of thi3 report in reference 
to its fcope : It is not every report, but a report of 
Chrill, and of the covenant of redemption and of 
grace. In the original it is. Who hath believed our 
hearing 2.QkivQ\y 'y that is, that which we have propof- 
ed to be heard ; and the word is turned tidinga^ Dan. 
xi. 44. and rumour, Jer. li. 46. It is the tidings and 
rumour of a fufl'ering Mediator, interpofing himfelf 
betwixt God and finners ; and, it may be, hearing is 
mentioned to point out the confidence which the pro- 
phet had in reporting this news ; he firft heard it from 
God, and in that was paiTive ; then actively propofed 
it to the people, to be heard by them. 2. Confider 
that the prophet fpeaks of this report, not as in his 
own perfon only, but as in tlie perfon of all that ever 
preached, or fliall preach this gofpel ; therefore this 
report is not peculiar to Ifaiah, but it is our report ; 
the report of the prophets before, and of thofe after 
him, and of the apofllcs and miuifters of the gofpel. 
3. Confider that liaiah fpeaks of this report,, not only 

H 2 in 

6o ISAIAH LIII. I. Serm. i, 

in refpefl of what he met with in his own time, but 
jis fqrefeeing what would be the carriage of people in 
reference to it in after-times ; therefore John xii. 38. 
and Rom. x. 16. this fame place is alledged to give a 
reafon of the Jews unbelief; becaufe Ifaiah foretold it 
long before. 4. Confider, that when he complains 
of the want of faith to the report and tidings of the 
gofpel, it is not of the want of hillorical faith, as if 
the people would not give Chrifl a hearing at all, but 
of the want of faving faith ; therefore John xii. 37, 
38. it is faid, Though he had done many miracles before 
■them, yet they believed not on him ; and this prophetic 
fcripture is fubjoined as the reafon of it, That^ the fay- 
ing of Ifaiahs 7mght be fulfilled, who faid. Lord, luhQ 
hath believsd our report? Applying the believi?2g fpoken 
of here, to that faving faith whereby people believe 
and reft upon Jefus Chrift. 5. Confider, that tho* 
there be no exprefs party narned to whom the prophet 
complains, yet, no doubt, it is to God ; therefore, 
John xii. 38. and Rom. x. 16. when this fcriptiirc is 
cited, it is faid, Lord, who hath believed our report i^ 
So it is the prophet's complaint of the little fruit he 
himfelf had, and that the minilters of the gofpel fliould 
have in preaching the gofpel, regreting and complain- 
ing of it to God, as a grievous matter, that it ihould 
come to fo many, ancl fo few fliould get good of it, 
fo fe\Y fhoijld be brought to b.^lieve, and to be faved 
by it. 

Though thefe words be few, yet they have four 
great points in them ; to which we fhall reduce them, 
and fpeak more clearly of them. i. That the great 
fubjeft of preaching, and the preacher's great errand 
is, to report concerning Jefus Chrift, to bring tidings 
concerning him. 2. That tlie great duty of hearers 
(implied) is, to. believe this report ; and by virtue of 
it, to be brought to reil: and rely on Jefus Chrift. 
3. That the great, though the ordinary lin of the ge- 
^lerality of the hearers of the gofpel, i§ unbelief, Who 

' ' ' hath 

Serm. i, ISAIAH LITT. i. 6i 

hath believed? that is, It is few that have bdieved ; it 
is a rare thing to fee a believer of this report. 4, 
That the great complaint, burden, and grief of an 
honed minifter of the gofpel, is this, That his mef- 
fage is not accepted ; that Chrift is not received, be- 
lieved in, and refted on : This is the great challenge 
niiniflers have againfl: the generality of people, and 
the ground of their complaint to God, That whatever 
they report concerning Chrift, he is not welcomed, 
his kingdom does not flourifh. 

That we may fpeak to the fir ft, confidering the 
words with refpeft to the fcope, we fliall draw five or 
fiv doctrines from them : The firft whereof is more 
general. That the difcovery of Chrift Jefus, and the 
making him known, is the greateft news, the gladeil 
tidings, and the moft excellent report, that ever came, 
or can come to a people : there is no fuch thing can 
be told them, no fuch tidings can they hear. This is 
the report that the prophet fpeaks of by way of em- 
minency \ a report above, and beyond all other re- 
ports. This is nev/s worthy to be carried by angels ; 
Behold^ faith one of them, Luke ii. 20. / bring you 
good tidings of great Joy, zvhicb Jhall be to all people : 
And what are thefe tidings fo prefaced with a behold? 
For unto you is born this day, in the (ity of David, a 
Saviour, vjbich is Chrijl the Lord. Thefe are the 
good tidings, 'I'hat Jefus Chrift is come, and that he 
is the Saviour by office. We Tnall not infift on this ; 
only, I. We find a brief view of this fubjcd: in the 
following words ; which hold forth clearly Chrift, 
(»od and man in one pcifon, completely qualified, 
and excellently furnlthed for his ofnces. 1. It is alio 
clear, if we look to the excelleiTt elfeQs that follow 
his being fo furnifhed : as, his falisfying juftlce, his 
fetting captives free, bis triumphing over principali- 
ties and powers, his drftroying the works of the 
devil, ^r. there cannot be more excellent works or 
cftlds fpoken of. "... Il is clear, if v.c look to him 


62 ISAIAH LIII. I. Scrm. i. 

frjom whom this report comes, and in whofe breaft 
this news bred, (if we may fpeak I'oj it is the refult of 
the counfel of the Godhead ; arid therefore, as the 
report here is made in the Lord*s name, fo he is coni- 
pl;iincd to, when it is not received at the prophet's 
hand. And, 4. It is clear, if we look to the myileri- 
oufnefs of this news, angels could never have conceiv- 
ed it, had not this report come ; thefe things lliew, 
that it is great, glorious and good nev.'S, glad tidings, 
as it is in the end of the former chapter, That ivbich 
hath not been told them JJjall they fee, and that which 
ihcy have not heard jhall they conftder. 

The firft ufe is, To draw our hearts to love the 
gofpel, and to raife our eftimation of it. Peoples ears 
are itching after novelties, and ye are much grown 
put of conceit with this news ; but is there in any 
news fuch an advantage as in this ? when God fends 
news to men, it mult be great news j and fuch, in- 
deed, is this. 

Ufe 2. Therefore be afraid to entertain a loathing 
of the plain fubftantial truths of the gofpel : if ye had 
never heard them before, there would probably be 
fome Athenian itching to hear and fpeak of them ; 
but thev fhould not be the lefs valued, that they are 
often heard and fpoke of. 

Ufe 3. Therefore think more highly of the gofpel, 
feeing \\ contains the fubftance of this good news and 
glad tidings ; and value gofpel-ordinances the more, 
vherebv thefe goo(i tidings are fo often publilhed ami 
made plain to you. 

2. More particularly ohfcrvc. That Jefus Chrift, 
and what concerns him, the glad and good news of 
a Saviour, and the reporting of it, is the very proper 
work of a ininifter, and the great fubjecl ol his preach- 
ing ; his proper work is to make him known : or 
take it thus, Clirift is the natural fubje*^ on which all 
preaching fliould run. This is the report the prophet 
ipeaks of h^re ; and, in cifcd, it was fo to John and, 


8erm. i. ISAIAH LIII. i. 6^ 

the other apodles, and fhould be fo to all minifters ; 
Chrift Jefus, and what concerns him, in his perlbn^ 
natures and offices ; to know, and make him known 
to be God and nian ; to make him known in his of- 
fices, to be prieft, prophet, and king ; to be a prieft, 
in his fuffering and fatisfying juftice ; to be a prophet, 
in revealing the will of God ; to be a kirig, for fub- 
duing our lufts and corruptions ; and to know, and 
make him known, in the way by which fmners, both 
preachers and hearers, may come to have him to be 
theirs, as follows in this chapter. This, this is the 
fubjed of all preaching ; and all preaching (hould be 
levelled at this mark. Paul is, i Cor. ii. 2. peremp- 
tory in this, / determined to know Jiothing among yoiiy 
but ycfus Chr'iji^ and him crucified : As if he had faid, 
I will meddle with no other thing, but betake myielf 
to this ; not only will he forbear to meddle with civil 
employments, but he will lay afide his learning, elo- 
quence and human wifdom, and make the preaching 
of Chirift crucified his great work and ftiidy. The 
reafon of this is, Becaufe Chrift (lands in a fourfold 
relation to preaching. 1. Jle is the text, to fay fo, 
of fermons : all preaching is to explain him, A6ls x» 
43. To him give rdl the prophets wit tiefs \ and fo do 
the four evangelifls, and the apoftolic epiftles, which 
are as fo many fermons of him ; and that preaching 
which (lands not in relatioii to him, is bcfide the 
text. Mark 2. He is holden out as the foundation 
and ground-wqrk of preaching ; fo that a fermon 
without him, wants a foundation, and is like the 
building of a caftle in the air, 1 Cor. iii. 10. — I have 
laid the foundation^ and another huikkth thereon ; but 
let every man take heed hoiv he buildeth, for other foun- 
dation can no man. hi)' than that which is laid, which is 
fefus Chrifi ; importing, that all preaching, (hould be 
fquared to, and made to agree with this foundation- 
done. 3. He fiands as the great end o'i preaching, 
not only that hearers may have him known to their 


64 ISAIAH LIII. I. Serm. it 

judgements, but may have him highefl in their hearts 
and aft'edions, 2 Cor. lii. 4. We preach not otirftk.K\<!, 
that is, we not only do not preach ourfelves as the 
fubjecl, but we preach not ourfelves as the end of 
our preaching ; our defign is not to be great j or much 
efteemed, but our end in preaching is to make Chrifl 
great. 4. He (lands, in relation to preaching, as he 
IS the powet and life of it ; without whom, no preach-* 
ing can be efl'ectual, no foul can be captivated and 
brought in to him. Hetice, 1 Cor. i. 23. the apoltle 
faithj We preach Chr'tjl crucijied, to the Jews a Jium- 
hling-block^ they cannot abide to hear him ; and to 
the Greeks foolijhnefs ; but to them that are faved^ the 
power of God, and the iioifdom of God. 

The firft iifes are for minifters, which we fiiail not 
now infifl: on; only, i. Were Chrift more the fub- 
jecl and fubftance of our report, were ^e more dili- 
gent in difplaying his excellencies, it is like it might 
go better widi us. 2. There is great need of being 
"wary, that the report we make of "him fuit well with 
the foundation. And, 3. The neglecl of this may 
be the caufe of much unfuccefsful preaching, becaufe 
Chrifl is not fo preached, as the fubjeft matter and 
end of preaching requires ; many truths are, alas ! 
fpoke without refpedl to this end, or but with very 
little refpedl to it. 

Particular ifes for you that are hearers are thefe j 
I. If this be the great fubjecl of minifters preaching, 
and that which ye fhould hear mod gladly ; and if this 
be mofl: profitable for you, I fliall be particular in 
fome few directions to you, which will be as fo many 
branches of the ufe. And firil. Of all the troths 
that people ought to welcome and dudy, they fliould 
welcome and ftidy thole that mofl concern Chrift 
and the covenant of grace, as foundation-truths, and 
feek to have them backed by the fpirit. We are afraid 
there is a fauk among Chriflians, that mofl plain and 
lubflaniial truths are not fo much regarded ; but fome 


Serm. i. ISJIAH Lilt, i; 65 

things that may further them in knowledge, or tickle 
their aff'etlions, or anfwer a cafe, are almofl only 
fought after. Thefe things, it is true, are good ; but 
if the plain and fubflantial truths of the gofpel were: 
more ftudied and made ufe of, they have in them 
what would anfwer all cafes. It is much to be la- 
mented, when people are more taken up with notions 
and fpeculations, than with thefe foul-faving truths ; 
as, that Chrift was born;* that he was a true man; 
that he was^ and is king, pried, and prophet of his 
church, ilfc. and that other things are heard with 
more greedinefs : But, if thefe be the great fubjed of 
miniflers preaching, it fliould be your great ftudy to 
know Chrift, in his perfon, natures, offices and co- 
venant ; what he is to you, and what is your duty to 
him, and how you fliould walk in him, and with him* 
This was Paul's aim ; / count (faith he) all things lofs 
and dung, for the excellency of the knowledge of Chrifi^ 
that I may know him, and the power of his refurrcclioti^ 
and the fellowjhip of his fufferings, hd, Phil. iii. 8, 9j 
10. As. if he would fay, It is my defign, not only 
to make him known, but to know him myfelf. There 
is little faith in Chrift , and diftinftnefs in making ufe 
of his offices ; people take but little pains to know 
thefe things ; therefore, on the one fide, let me ex- 
hort you to make this more the fubjett of your en- 
quiry ; and on the other fide, take it for a reproof^ 
that there is fuch a readinefs to fnuif when plain truthsi 
are infided on, or when they are not followed in fome 
uncouth or ftrange way, which fhews, that we are 
exceeding unthankful to God for giving us the belt 
things to fpeak, hear, and think of. 

2. Think highly of the preaching of Chrift ; and 
to have miniflers to preach him. He is the belt 
news; and God hath fent miniflers on this errand, 
to make it known to you. Had he fent them to tell 
you all the fecret things to come that are in God's 
purpofe, and all the hidden works of nature, it had 

1 not 

66 ISAIAH LIII. I. Serm. t. 

not been comparable to this news. What would ye 
have been ? O what would fabbath-days and week- 
days, your lying down and rifing up, your living and 
dying been, if this news bad not been lent ? Ye muft 
have had a finful and fad life, and a moft comfortlefs 
and terrible death : therefore reckon this gofpel a 
thing of more worth than ye do ; and count their 
feet beautiful on the mountains, that bring thefe news 
and glad tidings, as it is, Ifa. Hi. The good report of 
makintr peace betwixt God and finners fhould be 
much thought of and prized, and counted a greater 
favour than we ufe to reckon it. 3. By this ye may 
know who thrives and profits bed under the gofpel, 
even thofe that learn moft of Chrift, which confifts 
not in telling over words. But, 1. In actual improv- 
ing of him, as it is Eph. iii. 20. Ve have not fo learn- 
ed Chriji, but fo as to improve what is in him. 2. In 
jin experimental feeling thefe effects in us, that are 
mentioned to come by Chrift ; which is what the a- 
poftle means, Phil. iii. 10. That 1 may knoiv hi?n, 
and the power of his I'efurrcdion^ and the felhoivjhip of 
his fuffcriiigs ; that I may he conformable to his death, 
I am afraid, that of the many that hear this gofpel, 
there are but few that know Chrift this way. But if 
he be the great thing that fhould be preached by us, 
and that ye fliould learn, i. What is the reafon that 
fo many fhould be ignorant of him, that the moft part 
look rather like Turks and Pagans than like Chrifti- 
ans ? God help us, what fliall we fay of the condition 
of moft part of people, when the preaching of the 
gofpel has not gained fo much ground on us, as to 
make us know Chrift, in his pcrlon, natures and of- 
fices, our need of him, and the ufe we Ihould make 
of him ? But, 2. If we try how the knowledge of him 
is improved, it is to be feared there be but very few 
that know him in this refpecl. Do not many men 
live as if they had never heard of them. Though they 
hear that pardon of fm is to be had through him, and 


Scrm. I. ISAIAH LIII. i. 67 

that virtue to fubdue fin muft How from him, yet they 
live as if no fuch thing were in him. li", befides the 
evidences that are in your practice, fuch a queflion 
were put to your confciences, this would be found to 
be a fad truth. And, 3. If we will yet try further, 
what experience people have of Chriit ; what virtue 
thev find flowing from his refurredion ; what fellow- 
fhip there is in his futierings ; what conformity to his 
death ; what benefit redounds to them from his offices 
of king, priefl and prophet, to the fubduing of fin, 
and quickening to holy duties ; what benefit of fruit 
from his death ; alas [ no more of this is to be found 
with mofl, than if he had never died : what profit or 
real influence, as to any fpiritual change, do any con- 
fiderable number find in themfelves : and think ye all 
thefe things to be but words ? they know him not, 
that feel not fomething of the efficacy of his death and 
refurrctlion in themfelves. 

3. Ob/lrve, That the report concerning Chrifl:, is 
the main fubjecl and errand that has been, and is, 
and will be common to all the minifters of the gofpel, 
to the end of the world. It is our report ; it was the 
report of all the prophets. Ads x. 43. To bim bear 
all the prophets ivitnefs. That through his 7mme, ivho- 
foevcr believeth on him^ floould have rcmijjion of fins » 
They all agree, and give a joint teftimony in thcfe 
things that follow, i. In one fubjecl, Chrill, and the 
fame things concerning him \ as, that the pardon of 
fin is to be obtained in him, and through fahh in him, 
and no other way, iffc. 2. In one commillion : they 
have all one commillion, though they be not all equal. 
All are not apoflles, yet all are anibaiiadors. 'i'lieie 
is the fame authority for uj? to report, and you to re- 
ceive the gofpel, as if Ifaiah or Paul were preaching. 
The authority depends on the commillion, and not 
on the perfons of men who carry it. 3. In one com- 
mon end which they all have, and in one common 
object they are feiU to preach to. 4. In this, that 

I 1 they 

^8 ISAIAH LIII. I. Serm. i. 

they all hold of one common mafter, being gifts of 
one and the fame Mediator, Kph. iv. PVben he afcend- 
fd on high<, he led captivity captive ; and gave gifts to 
?7ien, tofomc apojlles^ Stc. 

The fiifl life is, To teach you not to think the lefs 
of the tedimony, or matter tcftified, becaufe of thofe 
that teftify it to you. If Ifaiah or Paul were teftifying 
to you, ye would get no other tidings, though their 
life and way would be of another fort and ftamp than 
ours are. Alas ! for the mod part, we are warranted, 
as well^as they, to make Chrifi known to you : there- 
fore take heed of rejecting the teilimony of this Chriffc 
that we bear witnefs unto ; it is the fame Chrifi that 
the law and the prophets bear witnefs to \ There is 
not another name given under heaven, whereby aftnner 
can be favcd : It is through him, that whofoever be- 
lieves on him, may receive remilFion of fin,s. In this 
ye have not only us, but the prophets and apoftles to 
deal with, yea, Jefus Chrift, and God himfelf; and 
the rejecting of us, will be found to be the rejecting 
of them. It is the fame teftimony for the matter that 
it was in Ifaiah's time; and therefore, tremble and 
fear all ye that flight the gofpel. Ye have not us for 
your party ; but all the prophets, and Ifaiah among 
the reft, and our Lord Jefus Chrift, who hath faid. 
He thai receiveth you, rccciveth me ; and he that defpif- 
eth you, defpifeth me. There will be many aggrava- 
tions of the guiit of an unbeliever, and this will be a 
main one, even the teftimony of all the prophets that 
concur in this truth which they have rejected. Take 
heed to this all ye Atheifts, that know not what it is 
to own your fins ; and all ye hypocrites, that coin and 
counterfeit a religion of your own ; and all ye lega- 
lifls, that lean to your own righteoufnefs. What will 
ye fay, when it fliall be found that ye have rejected 
\\\\ thefe tcftimonies? Ye mufl either fay, ye reckon., 
^d them faU'e witnefies, which ye will not dare to fay; 
or tl^at ye uccoviutcd them true, and yet would not 


Serm. 2. JSAIAH LIII. 'i. 69 

receive their teftimony : and the befl: of thefe will be 
found b;id enough ; for if ye counted them true, whv 
did ye not believe them ? this will be a very pungent 

Ufc 2. For comfort to poor believers. They have 
good ground to receive and red upon Jefus Chrilh 
There is never a prophet, apoille, or preacher of the 
gofpel, but he hath fealed this truth concerning Chrift. 
What needs any fmner be fearful to clofe with him ? 
Will ye give credit to the teftimony of Ifaiah, and of 
Peter, A6ls x. 43. and of the reft of the prophets and 
apoiUes ? then receive their reports ; and be you your- 
felves among the number of believers, that their tef- 
timony may be refted on. We are perfuaded, there 
is one of two things that will follow on this do6lrine ; 
either a ftrong encouragement to, and confirmation 
of believing, and refting on Jefus Chrift for pardon, 
of fm ; or a great ground of aggravation of, and ex- 
poftulation with you for your guilt, who care not 
whether ye receive this report or not. We lliall fay 
no more now, but God blefs this to you, 


Isaiah LIII. i. 
Who hath believed our report ? And to ivhom is the ami. 
of the Lord revealed f 

THE prophet Ifaiah is very folicitous about the 
fruit of his preaching, when he preached con- 

70 ISAIAH LIII. I. Serm. 2. 

cerning Chrifl: : As, indeed, it is not enough for mi- 
nifters to preach, and for people to hear, except fome 
fruit follows. And now, when he has been much in 
preaching, and looks to others that have been alio 
much in that work, he fadly regrets the little fruit it 
had, and would have among them, to whom C.hriil 
was and fliould be fpoken of. A thing, that in the 
entry fliould put us to be ferious, led this complaint 
of Ifaiah iland on record againlt us ; feeing he com- 
plains of the hearers of the gofpel, not only in his 
own time, but in ours alfo. 

We told you there were four things in this firft 
part of the verfe. i. The great errand that minifters 
have to people : It is to report concerning Chriit. 
And befides what we oblerved from this head before, 
looking (till to the fcope, we fliall obfcrve further : 

1. The end that minillers fliould have before them 
in preaching Chrifl: and the gofpel is. That the hear- 
ers of it may be gained to Jefus Chrifl: by hearing, fo 
as they may be brought to believe on him : It is, in a 
word, to gain them to faving faith in Chriit. 

It is implied, That Jefus Chrift only is to be pro- 
posed as the objeft of faith, to be relied on by the 
hearers of the gofpel ; and that he is the only ground 
of their peace. There is no name that can be men- 
tioned for the falvation of fouls, but this name only ; 
and there is no other gofpel can be propofed, but that 
which holdeth him out to the people. 

3. Obfcrve, (Which is much the fame with the for- 
mer obfervation, but I would fpeak a little more par- 
ticularly to it.) That by preaching the gofpel, jefus 
Chriit is laid before the hearers as the objed of their 
faith, and propofed to be believed in by them, elfe 
there would be no ground of this complaint againil 
them : But wherever this gofpel is preached, there 
Chriit is laid, as it were, at the heart or door of eve- 
ry foul that hears it, to be believed and refl:ed on. 
This is the great errand of the gofpel, To propofe to 


Serm. 2. ISAIAH LTII. 1. 71 

people Jefus Chrift as the objed: and ground of faith, 
and to reprefent him as the only one to be reftcd on 
for that very end. When the apoflle fpeaks, Rom. 
X. 8. of the dodtrine of faith, he faith, // is not now. 
Who fl^all afcend into heaven ? 72or, Who /hall dcfcend 
into the deep ? But the -word is near thee, even in thy 
tnouth and in thy heart. What- word is that ? The 
loord of faith ivhich we preach. Now, (iiith he, Chrift, 
by the preaching of the gofpel, is brought fo near us, 
that he is brought even to our hearts and mouths ; fo 
near, that (if we may fo fpeak) people have no more 
to do but to (loop and take him up, or reft thcmfelves 
entirely on him ; yea it bringeth him into their very 
heart, that they have no more to do but to bring up 
their heart to confent to clofe the bargain, and with 
the mouth to make confeflion of it. And thefe words 
are the more confiderable, becaufe they are borrowed 
trom Deiit. xxx. where Mofes is fetting death and life 
before the people, and bidding them chufe : though 
he would feem to fpeak of the law ; yet, if we confi- 
der the fcope we fliall find him fpeaking of Jefus 
Chrift, holden forth to that people under ceremonial 
ordinances, and fhewing them that there v/as life to 
be had in him that way ; and, according to God's in- 
tent, they had life and death put in their choice. 

I know there are two things neceffary to the acting 
and exercifmg of faith. The firfl is objective ; when 
the obje6t or ground is propofed in the preaching of 
the gofpel. The fecond is fubjeftive ; when there is 
an inward, fpiritual, and powerful quickening and 
framing of the heart to lay hold on, and make ufe of 
the object and offer. It is true, that all to whom the 
offer Cometh are not quickened ; but the doctrine 
faith, That to all to whom the gofpel cometh, Chrift 
is propofed, to be believed on by them, and brought 
near unto them : fo that we may fay, as Chrift faid 
to his hearers, The kingdom of God is come near unto 
yoit. Both Chrift and John brought and laid the king- 

72 ISAIAH LIII. i. Serm. 2/ 

dom of heaven to the jews ; and it is laid as near to 
you in the preached gofpel. This is it then that the 
doctrine lays, 1 . That the gofpel holdeth forth Chrift 
as a fiifficient ground of faith to rell upon. And, 
2. With a fufficient warrant to thofe who hear it, to 
make ufe of him, according to the terms on which he 
is offered. And, 3. It brings him fo expreffingly 
liome, as he is Jaid to the doors and hearts of finncrsi 
who hear the gofpel ; that whoever hath the offer,- b^ 
muft neceffarily either believe in, and receive .Chrill, 
or reje£t him, and the report reprefented of him in 
the gofpel. 'A . ■- • 

1 Ihall, Firjl^ a little confirm this doftrine j and 
then, Secondly^ make ufe of it* . 

Firji^ I ffiall confirm it from thefe grounds, i. 
From the plain offers which the Lord makes in his 
word, and from the warrant he gives his minilters to 
make the fame offers. It is their commiffion to pray 
them to v/hom they are fent, to be reconciled : to tell 
them, That God ivas^ in Chriji^ reconciling the world 
io himfcljy as in 1 Cor. v. 19, 20. and, in Chrilt's 
ftead, to requefl: them to embrace the oifer of recon- 
ciliation : To tell them that Chrifl: died for thofe fm- 
-ners that will embrace him, and that he will impute 
his righteoufnefs unto them : and chap. vi. i. We be- 
Jeech you (faith he) that ye receive not this grace in vain ; 
which is not meant of faving grace, but of the gra- 
cious offer of grace and reconciliation through him. 
This is miniflers work, to pray people not to be idle 
hearers of this gofpel ; For (faith he) / have heard 
thee in a time accepted^ and in a day of falvation have I 
fuccotired thee : Behold, now is the arceplcd time ; he-- 
hold^ noiv is the day of falvation. The force of the ar- 
gument is this. If ye will make this gofpel welcome^ 
\e may get a hearing ; for now is the day ol falvation, 
therefore do not neglect it. So Pfalm Ixxxi. 10, ii* 
(where God makes the offer of himfelf largely) Open 
thy mouth ivide, and I ivillfiU it. The oiler is of him- 

Serm. i. ISAIJH LIII. i. ^3 

felf, as the words following make clear ; My people 
zvould not hearken to my voice, and Ifracl ivoidd none of 
me; for they that refufe his word, refufe himfelf. 
And hence, Ifa. Ixv. i. he faith, 1 am found of iheni 
that fought me not ; Ifaid, Behold me, behold me, unto 
a nation that was not called by my name : And to the 
Jews, I have flretched out my hands all day long to a re- 
bellious people. 1. We may clear and confirm it front 
thefe fimilitudes ; by which the offer of this gofpel is 
as it were, brought to the dooi-s of people. And there 
are feveral fimilitudes made ufe of to this purpofe ; I 
fliall name but four, i . It is fet down under the ex- 
preflion of wooing ; ^s, 1 Cor. xi. 2. / have cfpoufed 
you as a chcfie virgin to Chrifi. This is ordinary, and 
fuppofeth a marriage ; and a bridegroom, that is by 
his friends wooing and fuiting in marriage : So that 
(as we fhew) where ever the call of the gofpel comes, 
it is a befpeaking of fouls to him ; as. Cant. viii. 
Whatfhall we do for ourfifter in the day that fhe [hall be 
fpoken for? 2. It is fet forth under the expreflion of 
inviting to a feafl ; and hearers of the gofpel arfc called 
to come to Chrift as ftrangers, or guefts are called to 
come to a wedding-feaff ; Mat. xxii. 1, 3, 4. All 
things are ready, come to the wedding, he. Thus the 
gofpel calleth not to an empty houfe that wants meat, 
but to a banquetlng-houfe where Chrifi is made ready 
as (he cheer, and there wants no more but feafling cii 
him. So it is reprefented under the fimilitude of eat- 
ing and drinking, John vi. 27. He that eats me, even 
he Jhall live bv me. 3. It is mentioned often under the 
expreflion or fimilitude of a market, where all the 
wares are laid forth on the ftands, Ifa. Iv. i. Ho, eve- 
ry one that tbirfts come to the waters, &c. And left it 
fhould be faid, or thought, that the proclamation is 
only to the thirfty, and to fuch as are fo and fo quali- 
fied, ye may look to what followeth, Let him that hath 
no money come ; yea, come buy without money, and %vith- 
cut priee ; and to the offer that is made to thofe of 

K Laodicea, 

74 ISAIAH LIII. I. Serm. 2. 

Laodlcea, Rev. iii. who, in appearance, were a hy- 
pocritical and formal people, yet to them the coun- 
fel and call comes forth, Come buy of me eye-falve, 
and gold tried in the fire, ho.. It fays, the wares are 
even in their offer, or offered to them. 4. It is ex- 
preifed under the fimilitude of a Itanding and knock- 
ing at a door, becaufe the gofpel brings Chriil a 
knocking and calling hard at finners door. Rev. iii. 
20. Behold, I Jiand at the door and knock ; if any inan 
•will hear ?ny voice, and open the door, I ivill come in to 
hi?n, andfup with him, and he with me. So Cant. v. 
2. By the fleepy bride it is faid, It is the voice of my 
beloved that knockcth. And Pfalm xxiv. laft four ver- 
fes, it is cried out. Lift up your heads ye gates, and be 
lift up ye everlafiing doors, that the king of glory may 
come in ; Which is an earnefl invitation to make way 
for Chrift Jefus, wanting nothing but an entry into 
the heart ; whereby w^e may fee how near Chrift comes 
in the gofpel, and is laid to our hand. 3. We may 
confirm it from the nature of faith, and of the obedi- 
ence that is required to be given to the command of 
believing. Where ever this gofpel comes, it tieth 
and obligeth all the hearers to believe on Chrift ; that 
is, to receive and welcome him : and there could be 
no receiving of him, if he were not making an offer 
ofhimfelf. Thus it is faid, John i. 11, 12. He came 
unto his own, but his own received him not ; but as many 
as received him, to them gave he power to become the 
fons of God. He came to both, thefe who received 
him, and to thefe who received him not ; but he gave 
to believers only this privilege of fonfliip. If we look 
to all the names of faith, as, Qoming to Chrifl, eating 
and drinking of him, receiving of him, rejiing on him, 
life, they all fuppofe that Chrift is near to be catched 
hold of, and within terms of fpeaking and meeting, 
to people that hear the gofpel. 4. It may be confirm- 
ed from the many fad complaints that the Lord makes 
for not receiving him, and not believing his word, ~ 


Serm. 2. ISAIAH LIII. i. 75 

and from the dreadful defcrlptions,, by which he holds 
out the fill oi unbelief; all which will make out this. 
That God lays Chrill at the door of fmners in his 
word. Hence, John v. 40. our Lord fays, TV will 
not come unto ?ne, that ye may get life : And Mat. xxxiii. 
at the clofe, yerufalcm^ Jerufalem^ bow often would 
I have gathered thee, and ye would not. This was 
what did aggravate their fin. That he would, and 
they would not. So Pfalm Ixxxi. My people would 
not hearken to my voice, and Jfrael would none of me. 
And Luke vii. it is faid, the fcribes and the Pharifees 
rejeded the counfel of God againji then f elves. And 
Ads xiii. 54. when the Jews rejected Chrift, it is 
faid, They judged thejufelves unworthy of everlajlin^i 
life ; and therefore the apoftles fay, that they will 
leave them, and turn to the Gentiles. 5. We may con- 
firm it from this. That in refpedil of the gofpel, and ' 
offer made in it, Chrift comes alike near to all that 
hear it ; for if he be near to fome, then he is near to 
all, I mean in regard of an objedive ne:irnefs, there 
is the fame warrant to fpeak and make the offer to all, 
before there be fome dilcovery made for qualifying 
the do6lrine to fome. It is true, there is a difference 
in refpecl of the power that accompanies the gofpel ; 
but as it layeth out the offer of Chrifl, and life thro' 
him, it comes alike near to all the hearers of it : invi- 
tation comes to all, and in the fame terms, to them 
that refufe, as well as to them that receive him, the 
fame gofpel is preached to both. A fixth confirmation 
is from the nature of God's adminiflration of his ex- 
ternal covenant, which is fcaled in baptifm to both ; 
not one covenant to one, and another covenant to 
another, but the fame covenant on condition of believ- 
ing to both. Behold then, in the preaching of this 
gofpel, that Chrift comes near you, even to your 
door, in refpecl of the mediate ordinances ; as near as 
he did to Abraham and David ; although God had 
his extraordinary ways ciif manifefling himfelf to then^ 

K 2 not 

76 ISAIAH LIII. I. Serm. 2, 

not common to others ; yea, this day the gofpel 
is more clear objeclively to you, than it was to Abra- 
ham, who rejoiced to fee Chrift's day afar off, when 
it was veiled ; yea, the gofpel is as clearly preached 
to you, as thofe who are now before the throne of 
God had it preached to them, as to the matter of it, 
though we will make no equality as to the manner of 

Ufe I. Advert to this, when ye come to hear the 
gofpel preached, and think how you are in meeting 
terms with God, and how near Chrift comes unto 
you : the word of faith lays him fo near, that ye have 
no more to do but to receive the offer of him, to be- 
lieve in and clofe with him, and come as living ftones 
to be built upon him as a fure foundation. 

But it will be a{ked. How comes this gofpel fo near ? 
how does it bring Chrift fo near to fmners ? Anfwer ; 
In thefe five Heps : i . As it makes the report of Chrift, 
and brings the tidings of fuch things ; as, that he is 
born, and that he hath fuffered, and for fuch an end, 
and that we may partake of the benefit of them on 
fuch terms : It makes the proclamation by way of nar- 
rative ; and tells what he did, what good may be got 
qf him, and hov^ we may come by it. 2. As it brings 
an offer of thefe good things on the term.s on which 
they are to be got : So that it never tells that Chrift 
is come, but it fays alfo here is life to be got by hint 
for him for you, if ye will take the way propofed to 
come by it. Therefore when the proclamation comes 
forth, That all things are ready; the next word is, 
Co?ne to the wedding : And when in the one word he 
fays, IJiand at the door and knock ; at the next he fays. 
If any man will open the door, I will come in to him, and 
flip with him, and he zvith me : And when, Ifa. xxviii.- 
It is faid. He is a precious corncr-ftone, a tried foiuida- 
tion-Jione laid in Zion ; the next word is. He that he^ 
lievcs on him jhall not inake hafte ; or, as the apoftle 
hiith it, flmll not be ajhann^d ar confounded. Thi^ makes 
' ^he 

Scrm. 2. ISAIJH LIII. i. 77 

the gofpel glad tidings, becaufe it comes always 
with an offer of Chrift, and of life in him. 3, 
When the otFer is made, and the precious wares are 
lexpofed to fale in this proclaimed fair of grace, a 
command comes out, chufe life, come buy the 
wares, believe, receive the offer, as is clear in all 
the places we named before : It leaves not people in- 
different to receive or not, but chargeth them as they 
would be obedient to a command to receive him, 
I John xxiii. 3. This is bis commandment. That ye 
Jloould believe on the name of his So?i "Jcfus Chriji. This 
"is the great gofpel command ; and minifters have not 
only the telling of this nevi's, and warrant to make 
the offer, but a commifTion to command people to re- 
ceive it, and therefore the neglecting and flighting of 
the ofler is a fm oppofite to the command. 4. It not 
only makes the offer, and backs the offer v/ith a com- 
mand to embrace it, but it fvi^eetens the command 
with many gracious promifes knit to it, as Ifa. Iv. 
Hear, and your foul JJ^all live ; and I -will ?nake an ever- 
lajling covenant with you, even the fiire mercies of Da- 
vid : And whenever the command of believing come 
out, it is always with a promife ; as Paul deals with 
the jay lor. Ads xvi. Believe and thou fh alt be faved : 
And Mark xvi. towards the clofe, the Lord fays. 
They that believe Jhall be faved, to encourage to faith 
in him, 5. It prefles the offer, and commands the 
embracing of it with a promife and with a threatning ; 
for the offer is not conditional, but alternative, Mark 
xvi. If ye believe not, ye Jhall be damned : So Deut. 
XXX. death and life are propofed, and they are bid 
chufe. If the gofpel be not effectual in its commands 
and promifes, it will be effectual in its threatnings : 
The word of God will triumph one way or the other, 
and not return to him void, as is very clear, Ifa. Iv. 
11. and 2 Cor. ii. 15, 16. It triumplis in fome while 
they are brought by the promife to give obedience to 
t];e command of believing, and to them it becomes 


78 ISAJAH LTII. i. Serm. 2. 

the favour of life unto life : and to others it triumphs 
as to the execution of the threatning on them for their 
unbelief, and to them it becomes the favour of death 
unto death. In a word, Chrift Jefus comes fo near 
people in this gofpel, that he muft either be chofen, 
and life with him, or refufed, to the dedruclion and 
death of the refufer. Ye have the fame Chrift, the 
fame word, the fame covenant, the fame obligation 
to believe, propofed to you, that believers from the 
beginning of the world had, and another ye will not 
get ; and what more can the gofpel do to bring 
Chrift near to you ? When it brings him fo near, that 
ye have him in your offer, and the authority of God 
and his promifes interpofed, to perfuade you to accept 
the offer ; and threatnings added, to terrify you, 
that if ye accept it not, ye fhall perilh : In which re- 
fpeft we may fay as the prophet Ifaiah doth, chap. v. 
What could God do more to his 'vineyard luhich he hath 
not done ? as to the holding forth of the objed of faith, 
Jefus Chrift, to be refted on by you. 

But fome, it may be, will objedl here, i. If there 
comes not life and power with the offer, it will not 
do the turn : we cannot believe, nor receive the of- 
fer. Ayifiv. Whofe fault is it that ye want ability ? 
It is not God's fault ; ye have a fure ground to be- 
lieve : his word is a warrant good enough ; the pro- 
mifes are free enough ; the motives fweet enough : 
the great fault is a heart of unbelief in you, that ye 
will not believe in Chrift, nor open to him when he 
is brought to vour door. I doubt, yea, I put it out 
of doubt, when all that ever heard the gofpel iliall 
ftand before the throne, that there will not be one 
found that fhall dare to make this excufe, that they 
were not able to receive Chrift : The gofpel brings 
Chrift fo near them, that they muft either fay yea or 
nay : It is not l"o much I cannot, as I will not'belicve ; 
and that will be found a wilful and malicious refufal. 
2. It may be objected. But how can this gofpel 


Serm. 2. ISAIAH LIII. i. 79 

come to all alike, feeing it cannot be that thofe that 
never get good of the gofpel have it as near to them, 
as thefe that gets the faving fruit of it ? Anfiv. Not to 
fpeak of God's purpofe, or what he intends to make 
of it, nor of the power and fruit that accompanies it 
to fomt, and net to all ; it is certain the gofpel and 
Chrift in its oifer comes alike near to all that hear it : 
It objectively reveals the fame glad tidings to all, with 
the conditional offer of life, and with the fame com- 
mand and encouragement, and certification in threat- 
nings as well as promifes. In thefe refpefts Chrift is 
brought ahke near to all ; and when God comes to 
reckon, he will let fmners know in that day that the 
gofpel came to their door, and was refufed ; yea it 
comes, and where it comes will take hold of fome to 
pluck them out of the fnare, and be ground of faith 
to them ; and to others it will be a ground of chal- 
lenge, and fo the favour of death unto death : For 
though it takes not effedt as ro its promifes in all, 
nor in its threatnings to all ; yet, as to either death 
or life, it will take effect in every one ; fo as Hfe be 
refufed, death comes in the room of it. 

But it may be alked. Why will God have Chrift in 
the offer of the gofpel brought fo near the hearers of 
it? Anfw. I. Becaufe it ferves to commend the grace 
and love of God in Chrift Jefus, when the invitation 
is fo large that it is to all ; it fpeaks out the royalty 
of the feaft, upon which ground, 2 Cor. vi. i. it is 
called grace, the offer is fo large and wide. 2. Be- 
caufe it ferves for warranting and confirming the eledl 
in the receiving of this offer ; for none of the eled: 
could receive him, if he were not even laid at their 
door. It is this which gives us warrant to receive 
that which God offers. It is not becaufe we are elect- 
ed or beloved of God before time, or becaufe he pur- 
pofed to do us good, that we beheve ; thefe are not 
grounds of faith, being God's fecret will : But we be- 
lieve, becaufe God calleth and maketh the ofter, in- 


86 ISAIAH Llil. i. Serfti. ig. 

viteth and promifeth, knowing that he is faithful^ 
and we may truft in him. Hence David fays, / will 
never forget thy "juord, and in God will I praife his 
word; for the word in its offer fpeaks alike to all, and 
to none particularly. Indeed when it comes to the 
application of promifes for confolation, that is to be 
made according to the qualifications in the perfons, 
but the offer is to all. 3. Becaufe by this means the 
Lord hath the fairer accefs to found his quarrel and 
controverfy againfl unbelievers, and to make their 
ditty and doom the clearer in the day of the Lord^ 
when it is found that they never received the offer ; 
My people would not hearken to my voice, and Ifrael 
would none of mc ; therefore I gave them up to their owH 
hearts lujis, and they walked iii their own coiinfels. And 
this is an approbation given to juflice here ; it Is but 
juft, feeing they would not receive thee, that they get 
worfe in thv room. 

life 2. Seeing Chrift comes near you in this gofpelj 
and this is one of the market-days, I intreat you, 
while he is near, receive him ; call upon him while 
he is near ; or take it in the plain words of the apo- 
ftle, open to him, take him in, give him welcome 
while he urges himfelf to fay fo on you. There is 
not a confcience in any man that hears this gofpel^ 
but he \vill have this tedimony from him in it. That 
he came near them, was in their fight, and within 
their reach and power, as it were, if they would have 
put out their hands to receive him. And feeing it is 
fo, O receive this gofpel ! give hini room : while he 
is content to fup with you, take him in ; make fure 
union with him. This is the end why this report is 
made, and Chrifl is laid before you, even that you 
may call yourfelves upon him. 

I would follow this ife a little, by way of exhorta- 
tion and expoftulation jointly, feeing the doctrine 
will bear both ; for when Chrift Is brought fo near, 
even to the mouth and to the heart, it wi^l be great 


Sertti. 2> ISAlAti U\\. ' U gj 

ground of reproof and expoftulation^ if he be tejeded. 
Be exhorted, thereforcj to be in earned ; feeing, 
I. It is a matter of fuch cojicernment to you. Many 
nations, kings and kingdoms, have not had Chrift ^o 
iiear them as you have ; neglect not fuch an oppor- 
tunity. Do ye think that all that is faid in the gofpel 
concerning this, is for nothing ? Is it for no ufe that 
fuch a report is made, and preaching continued fo 
long among you ? and if it be for any ufe, is it not 
for this, that ye liiay receive the feport ; and mav^ 
by doing fo, get your fouls for a prey r To what ufd 
will preaching be^ if this ufe and end of it be milfed ? 
will your hearing the gofpel make your peace with 
God, if Chrift be not received? 2. Confider the ad- 
Vantages you may have by receiving the gofpel, that 
others have not* Is it a little thing to be called to 
God's feaft, to be married to Chrift, to be made 
friends with God, and to enjoy him for ever ? Thd 
day comes when it will be thought an advantage ; and 
are there motives to perfuade to any thing, like thofd 
that are to induce to that ? 3. Confider what it is that 
we require of you : it is no ftrange nor hafd thing ; 
it is but believing ; and this is nothing elfe, but that 
the report concerning Chrlll be received, yea, that he 
be received for your own good. This is what the 
gofpel calls you to, even to betake you to a phyfician 
for cure, to betake you to a furety for youf debt. If 
you could efcape a reckoning and wrath another way^ 
it were fomething ; but when there is no other way to 
obtain pardon of fin, aiid peace, or to cfcape wrath, 
and obtain favour and friendfiiip with God, but this ; 
and when this way (to fpeak fo) is macic fo eafy, that 
it is but to ftoop down, and to take up Chrift at your 
foot, as it were, or to roll you'/lelves on him, how 
inexcufable will you unbelievers be, when you fliall 
be arraigned before his tribunal ? But, 4. Look a lit- 
tle farther to what is coming : If you were to live al- 
ways here, it were iiard enough to live at enmity with 

L God : 

82 ISAIAH Llir. I. Serm. 2. 

God : But have ye felth of a judgment after death ? 
If fo, how will ye hold up your faces in that day, 
that now refufc Chrifl ? Will not horrible confufion 
be the portion of many then ? and will any ground of 
confufion be like this, the flighting of Chrift ? when 
he fhall be feen coming to judge the (lighters of him, 
what horror will then rife in confciences, when he 
fhall appear, and be avenged on them that were not 
obedient to this gofpel ? As is mod clear, 2 TheiT. i. 
When our Lord jfefus Jhall be revealed in flaming Jire, 
ivitb his mighty angels from heaven^ to take vengeance 
on all that knoiv not God^ afid obey not the go/pel. 5. 
Confider., that death and life are now in your offer, 
chufe or refufe: I fpeak not, nor plead here for free- 
will, but of your willing choice of that which ye have 
offered to you ; for one of two muft be, either fhall 
ye willingly chufe life, which is a fruit of grace ; or 
refufe life, and chufe death, which will be found the 
native fruit of your corruption. Ye may have life by 
receiving Chrift, who is laid at your door; and if ye 
refufe him, death will follow it : As now in hearing 
this gofpel, ye behave in chufmg or refufmg, fo will 
the fentence pafs on you at the great day ; and fo your 
fentence, in a manner, is written down with your 
own hand, as it is faid, Acls xiii. 46. Te Judge your- 
felves iniivorthy of eternal life ; not out of humility, 
but malicloufly. Now when the matter is of fuch 
concernment, beware of playing the fool. If ye v/ill 
continue prefumptuous and fecure, following your 
idols, what will the Lord fay, but let it be fo, ye are 
not wronged when ye get your own choice ; and he, 
as it were, doCs but ratify the fentence which ye have 
part on yourfelves. I fhall add but this one word 
more, and befeech you that ye would ferioufly lay 
this to heart, as a weighty thing, confidering the cer- 
tification that follows on it : it is not only death, but 
a h(->rrible death, wrath, and wrath with its aggrava- 
tion from this ground j like that of Capernaum, that 


Serm. 2. ISAIAH LIII. i, 85 

was lifted up to heaven in this refpeft, having Chrift 
brought fo near them. To whom this gofpcl is not 
the favour of life unto life, it fhali be the favour of 
death unto death. And think not this a common 
motive, though it be commonly ufed ; it will bring 
wrath upon wrath, and vengeance upon vengeance 
on the hearers of this gofpel, beyond that of Sodom, 
if ye be flill rejecters of it. Sure none of you wilf 
think it an eafy thing to be puniflied as Sodom was, 
nor digefl: well the curfe that came on them. Is there 
any of you but would think it uncouth and ftrange, 
yea ftupendious, to enter into their judgment, and to 
have your lands turned to a (linking lake, and your- 
felves eternally tormented with them ? But there is 
more wrath and vengeance following on the fm of un- 
belief, and rejecting of Chrift, when he comes to 
your door in this gofpel. To clofe up all, Confider 
that Chrilt is near you, and hath been long near you, 
and wooing you ; ye know not how many years ye 
fhall have ; how foon this gofpel may be taken from 
you, or ye from it ; how foon ye may be put in the 
pit, where ye will gnafh your teeth, gnaw your 
tongues, and blafpheme God : Therefore be ferious 
while Chrift is in your offer, and roll yourfelves upon 
him while ye have him fo near you ; welcome this 
hearing or report, while it founds in your ears, that 
there may be no juft ground of this complaint againfl: 
you, Lord J Who bath believed our report f 

L 2 S E R. 

64 iSAIAH UII. I, Serm. 3, 


I s A I A n LJII. I ♦ 

Whs bath believed our report ? And to whom the is 
. firm of the Lord revealed? 

THE mofl part of men and women do not much 
eileem the preached gofpel ; yet if it were con- 
fidered, what is the Lord's end in it, it would be the 
mod refrefliing news that ever people heard ; to hear 
the report of a Saviour, is, and fiiould be, great and 
glad tidings of great joy to all nations : And we fhould 
be fo comppfed to hear fuch news from God, concern- 
ing his will and our own welfare, as to be fuitably af- 
fe(^l:ed with them. It is a wonderthat God fent fuch a 
report to people, and in it hath brought Chrilt fo near 
them, that he puts him home to them, and lays him 
before them, even, as it were, at their feet ; and as 
great a wonder, that when the Lord hath condefcendr 
ed to give fuch a Saviour, and brought him fo near, 
that all he calleth for is faith to believe the report, or 
rather faith in him of whom the report is given : which 
is the fecond thing i;i the words. 

The fecond thing then is, The duty that lies on 
people to whom the Lord fends the gofpel, or this re- 
port, concerning Chrifl ; and ye may take it in this 
general, That it lies on all that hear the gofpel to be- 
lieve the report that \t bring;s concerning Chrift, and 


Serm. 3. ISAIAH LIII. i. S5 

by faith to receive him who is holden forth to them 
in it. This is clearly implied : Ifaiah and all miniftera 
are fent to report concerning him, and to bear witnefs 
pf him ; and it is the dnty of all hearers to believe it : 
and this is the ground of his and their complaint, 
when people do not believe it. By comparing this 
text with Rom. x. lO. and John xii. 38. we find it 
to be fj\,ving faith that is here to be underflood. 

I fhall open up this dodrine in three branche?^ 
which we find in the words, and will make way for 
the ufe, I. That a people to whom Chrid is offered 
in the gofpel, may warralitably accept of Ch'-iil: ; or, 
the offering of Chrift in the gofpel is warrant enougli 
to believe in him; otherways there had been no jufl 
ground of expoflulation and complaint for not believ- 
ing ; for though the complaint will not infer that they 
had ability to believe, yet it will infer they had a u'ar- 
rant to believe J for the complaint is for the neglect 
of the dqty they were called to. 2. That they to 
whom Chrift is offered in the gofpel, are called to be- 
lieve: It is their duty to do it. Thus believing, in 
1^11 that hear the gofpel is neceffary by neceflity of com- 
mand, even as holinefs, repentance, ^c. are. 3. 
That faving faith, is the way and means by which thofe 
that have Chrift offered to them in the gofpel, come 
to have a right to him, and to obtain the benefits that 
the fcripture report to be had from him. Thus be- 
lieving is neceffary as a means to the end of getting 
Chri'i, and all that is in him. This is ulfo here im- 
plied in the regret made of the want of faitli, which 
deprives men of Chrift, and of the benefits of the 

We fnall briefly difpatch the frfl cf thefe, which 
is. That all that hear the gofpel preached, have v/ar- 
rant to believe and receive Chrift for their eternal 
pe:"cG, and for making up the breach betwixt God 
jiiul them : this preached gofpel gives you all <^ war- 
rant to accept of Jefus Chrift ; '.\nd. ve Ihould not feck 


86 ISAIAH LTII. i. Semi. 3. 

after, nor call for another. I fhall firft premife two 
diftinclions to clear this, and then confirm it. As 
for the firft of the two diftinftions that ferve to clear 
it, we may take the gofpel more largely and complex- 
ly, in a covenant form, holding forth Chrift and his 
benefits on condition of believing ; or we may take it 
as it hold out a promife without particular mention- 
ing of a condition. Now when we fay, that the gof- 
pel commands and warrants all that hear it to accept 
tlie offer, we do not mean the laft. That all that hear 
the gofpel have warrant to accept the promife without 
a condition, but the firft ; that is. That all the hear- 
ers of the gofpel are commanded to accept of Chrift 
offered. There is, by the preaching of it, a warrant 
to clofe with the report, and take hold of the pro- 
mifes, and the things promifed : fo that it is the gof- 
pel conditionally propofed that gives warrant to be- 
lieve, as believing refts on Chrift for obtaining life in 
him. The fecond diftindion is. That we would con- 
fider faith, as it refts on Chrift for obtaining union 
with him, and right to the promifes ; or, as it applies 
and makes ufe of the benefits to be got in and by 
Chiift. The offer of the gofpel gives not to all a war- 
rant to apply the benefits to be gotten by Chrift in- 
ftantly ; but it warrants them to clofe with him firft, 
and then to apply his benefits. 

Secondly, For confirmation of this truth. That the 
general preaching of the gofpel is a warrant for be- 
lieving and exercifing faith on Jefus Chrift, for mak- 
ing our peace with God, it is clear from thefe 
grounds, i. From the nature of the gofpel. It is 
the word of God, as really inviting to do that which 
it calls for, as if God were fpeaking from heaven : It 
is the word of God, and not the word of man, and 
hath as real authority to call for obedience, as if God 
fpake it immediately from heaven ; and the word of 
promife is as really his word, as the word of command, 
and therefore to be refted on and improved, as well 


Serm. 3- ISJIAH LIII. i. 87 

as we are to endeavour obedience to the command. 
And if we think that God's teftimony is true, and if 
we lay any jufl: weight on thefe three v-itnefTes teftify- 
ing from heaven, and on thefe other three tefrifying 
from earth, i John v. 7. then we may reft on Jefus 
Chrift offered in this gofpel, and beheve that thofe 
who reft on him fhall have Hfe ; for it is, as we faid, 
as really God*s word, as if he were fpeaking it audi- 
bly from heaven. 2. It may be confirmed from thefe 
folemn things, the taord and oat/j of God, whereby 
he hath mightily confirmed the external offer of the 
gofpel, even by two immutable things, wherein it is 
impofTible for him to lie ; that thofe who are fled for 
refuge, to lay hold on the hope fet before them, may 
have ftrong confolation, as in Heb. vi. 18. And. 
God having thus faid and fworn about this external 
covenant for this very end, that the hearers of the 
gofpel may know, that they who receive Chrift offer- 
ed therein ftiall have life, it is warrant fufiicient to 
believe on him for life. It is alfo for this end that he 
hath put feals to the covenant, circumcifion and the 
paffover in the Old, and baptifm and the Lord's-fup- 
per in the New Teftarhent ; which are extended, not 
only to the eled, but to profeffors in the vifible 
church, that every one who is baptized and admitted 
to the communion, may have confirmation, that the 
offer that God maketh of life through Chrift, is a 
true and real offer, and will be made good to the 
perfons that fhall receive it, and fo perform the con- 
dition. 3. It may be confirmed from the end for 
which God hath appointed the word and miniftry in 
his church, even to make the offer of Chrift, and life 
through him ; John xx. 31. T/jcfe things arc tarittcn, 
that ye might believe that 'Jcfia Chrift is the Son of God ; 
and that believing^ ye inight have life through his name : 
The word is both written and preached for this very 
end. 4. And lajl/y. It is confirmed from the expe- 
rience of all the faints, and from the ground on 


t^ iSJUl-t Liti. u Scrm. 3* 

\vhich they believed, which was the fame that we have : 
They had no other ground but the fame gofpel and 
\vord that we have: It was not the fecret operation 
or inftincl of the fpirit, it is that indeed which works 
faith, but it was the word which was the ground of 
their faith; for their is no warrant for faith but in 
the word : and as many believers as have gone before 
us, are as fo many inflances and e^iperiences to con- 
firm this truth to us. 

tJ/e. It ferves for good ufe to fuch as may coriie to 
doubt and difpute what warrant they have to believe. 
We fay, ye have as good warrant as Abraham^ Da- 
vid, Paul, or any of the godly that lived before you 
had : Ye have the fame gofpel, covenant and promi- 
fes. It was always God's word preached which was 
the ground of faith : and there needs not be much 
difpiuing what is God's purpcfe ; for We are not call- 
ed to look to that in the matter of believing, more 
than in the matter of our duty : and as it were evil 
rcafoning to difpute what may be God's purpofe in 
the matter of our duty when we are called to it, it is 
ns bad reafoning to difpute his purpofe in the matter 
of faith. And therefore we leave this ufe with a word 
of advertlfement, that this gofpel, as it lays Chrilt 
before you, it gives you warrant to receive him, and 
reft upon him; and we may fay as Paul didj Acts 
xiii. 38, 39. Be it knoivn unto you therefore^ men and 
brethren^ that through this man is preached unto you for- 
g'rcenefs df fins ; and by him all that believe are jujlified 
from all things, from luhich yc could not be jujli/jed' by 
the law of Mofes. There is the way held forth for ob- 
taining pardon of fm and peace : the Lord hath made 
the otier, and laid a fair bridge over the gulf of dif- 
tance betwixt God and finners ; though ye Ihould 
never get good of it, and though ye fhould never fet 
a foot on the bridge. None needs to fear to ftep for- 
"\^'ard : Behold, our Lord Jefus hath holden out the 
golden fceptre : His call may be warrant enough 10 

come : 

Serm. 3. ISAIAH LIII. i. 89 

come : the preaching of this gofpel ftops all difputing, 
and banifhes debating of the bufinefs : it calls all the 
hearers of it, and gives them warrant to come for- 
ward : and it is fuch a warrant, as they will be found 
flighters of the great falvation offered, who had this 
door opened to them and did not flep forward ; for, 
as the apoftle fays, 2 Cor. vi. Behold, noiv is the daf 
of falvation ; behold, now is the accepted time. And 
Heb.xxii. If the wordfpoken by angeh wasjledfajl, and. 
every tranfgrejfion and difobedience received a full re- 
compence of reward^ how Jhall we efcapc if we neglect fo 
great falvation ? which at the Jirft began to be fpoken by 
the Lord, kc. It is the fame gofpel that from the be- 
ginning hath been preached to finners ; and this is 
the reafon why the gofpel is called grace in, 2 Cor. 
vi. 1. We bcfecch you that ye receive not this grace of 
God in vain ; and Gal. ii. at the clofe, I do not fruf- 
trate the grace of God ; for many get the warrant and 
pafs to come and receive Chrif!:, who put it up in 
their pocket as it were, and make no ufe of it, as 
the man that hid the talent in his napkin : the bans 
of marriage are proclaimed, and the warrant given 
forth, and yet they halt and come not to the wed- 

We fhall add the fecond branch, which is. That 
this gofpel, where it comes and offers Jefus Chrifl: to 
finners, men and women are not only warranted to 
come, but required and commanded to come : the 
great duty that the gofpel calls for is believing. It 
leaves it not indifferent to believe or not, but pe- 
remptorily lays it on us as a command. Ye hear 
many fermons, and Chrifl: often fpoken of; now this 
is the great thing called for from you, even believing 
in Chrift ; and while it is not performed, there is no 
obedience given to the gofpel. 

We (hall firft confirm, and then make the ufes of 
this branch of the do(5lrine. 

1. For confirmation, take thefe grounds, i. From 
M the 

90 ISAIAH LIII. I. Serm. 3. 

the manner how the gofpel propofeth faith : It is by 
way of command in the imperative mood, Behold, 
Come ye that arc iji-eary. Sec. Cc?iie to the weddings <?- 
pcn^ he. wherein fomewhat of the nature of faith is 
held forth ; all thefe being the fame with believing. 
2. It is not only commanded, as other things are, 
but peculiarly commanded, and there is a greater 
weight laid on the obedience of this command, than 
on the doing of many other commanded duties. It 
is the fum of all Chrill's preaching, Mark i. Repent^ 
and believe the go/pel. It is the only command which 
Paul propofes to the jay lor, A£ls xvi. Believe in the 
Lord Jefiis, he, 3. It is, as it were, the peculiar 
command that Jefus Chrift hath left to his people, 
I John iii. 22. This is his conmiandment^ That we 
JJjould believe on the 7iame of his Son fefus Chrijl : And 
this command of believing on him, is the peculiar 
command left to, and laid on minifters to prefs. 4. 
It will be clear, if we confider that the great difobe- 
dience that he quarrels for, is, when they do not be- 
lieve, when fmners will not come to him. This is 
his quarrel, John v. 40. Te ivill not come to 7ne, that 
ye may have life. And here. Who hath believed our 
report ? So Mat. xxiii. / ivould have gathered you., and 
ye luoidd not. And John xii. ^y. Though he did ma- 
ny might ■^ ivorks among them., yet they believed not on, 
him. 5. Look to the nature of the offer made by 
Chrift, and to the end of it, and ye will find, that 
the great thing called for. Is the receiving of it, 
which is nothing elfe but believing ; and all our 
preaching of Chrid, and of his benefits, are ufelcfs 
without it. Without this, he wants the fatisfaclion 
he calls for, for the travel of his foul ; and without 
it, the hearers of this gofpel profit not ; i Pet. i. 9. 
Receiving the end of your faith., the falvation cf your 
fouls. The fubordinate end of preaching, to wit, the 
falvation of our fouls, cannot be attained without 


Sefm. 3- JSAIAH LIII. i. 91 

The ufes are three. 1. It ferves as a ground for 
us to propofe the main gofpel-duty to you, and to 
teach you what is the great and main thing ye are 
called to ; it is even to believe in Jefus ; to exercife 
faith on him. It is not only that your life fliould be 
civil and formal ; that ye fliould read, pray, frequent 
ordinances; learn the ca:techifm, and fuch like: But 
this is it, To believe on Jefus Chrift for the obtain- 
ing of life, and remillion of fms through him. And 
it is not a thing indifferent to you,, but commanded, 
and with this certification. That if ye believe not, ye 
fliall never get life nor pardon of fm; and therefore, 
as we tell you, that remiflion of fms is preached to 
you through Chrift ; fo we command and charge you 
to believe on him, and receive this gofpel, wherein 
he is offered for the remiffion of fms. 

For clearing of this ufe^ and that we may have the 
more ready accefs to application, we fliall fpeak a 
word to thefe three things. Firji^ To feveral kinds 
of true faith, three whereof are not faving ; or to the 
ordinary difl:in£tions of faith. Secondly, To the fcrip- 
ture exprellions that hold out the nature of faving 
faith. Thirdly, To fome difference betwixt this fav- 
ing faith, and falfe and counterfeit faith ; or to thefe 
adls of true faith more generally taken, which yet are 
not faving. 

For i\\efirft of thefe, When we fpeak of faith, we 
fhall draw it to thefe four kinds ordinarily fpoken of, 
and fliall not alt-ernor add to the common diHinftions 
of faith, though more may be given. The firft is hi- 
ftorical faith, which may be called true, being that 
whereby we affcnt to the truth of a thing, becaufe of 
his fuppofed fidelity that telleth it ; as when an author 
writes a hiflory, we give it credit upon report that 
he was an honed man that wrote it : So hiftorical 
faith is, when people hearing the word preached or 
read, they affent to the truth of it all; and do not 
quedion but that Chrift came into the world, that he 

M 2 was 

92 ISAJAH LIII. I. Serm. 3. 

was God and man in one perfon, that he died and 
role the third day, and afcended to heaven, that they 
that believe on him fhall be faved, ^c. and taking 
the word to be God's word, they may give to it a 
higher aflent than they give to any man's word ; be- 
caule God is worthy, infinitely worthy of more credit 
than any man, yea than all men, and angels too : 
There may be, I fay, in this hiftorical faith of divine 
truths, a higher or greater aflent than there is in be- 
lieving of any human hiflory, which may be the rea- 
fon why many miftake hiftorical faith, and yet it is 
but of the fame kind, and a thing which many repro- 
bates have, as John ii. at the clofe, it is faid. Many 
believed on h'wi when they Jaw the miracles which he 
did, but ye/us did not co?nmit himfelf unto thetn. They 
were brought to believe from the figns which they 
faw, that he was more than a mere man, and that it 
was the word of God which he fpoke, and yet it was 
but an hiftorical faith ; yea, this faith may be, and 
js in devils, who are fald, James ii. 9. to believe and 
•tremble. There are many, who, if they believe 
Chrift; to be God and man, and the word to be true, 
think it enough ; yet James having to do with fuch, 
tells them, that the devil believes as much as that, 
and more thoroughly than many that have this hifto- 
rical faith : He knows God to be true, and one that 
cannot lie, and he finds it to his lofs; he knows that 
fuch as believe cannot perifti, for he cannot get one 
of them to hell ; he knows that there is a lime fet 
when Chrift will come to judge the world, and there- 
fore he fays often to him, Torinent me not before the 
time. And as the devil hath this faith, fo there are 
many in hell that have it too. The rich glutton had 
it, therefore he bids go tell his brethren, that they 
come not to that place of torment ; and it is told 
him. They have Mofes and the prophets^ he. which. 
implies, that he then felt the truth of many things he 
would not believe before. This I fpeak, that ye may 


Serm. 3. JSAUH LIIT. i. 93 

know that this hiflorical faith is the firft Hep of faith ; 
but it may be in hell, and io in many in whom faving 
faith is not. It is really a wonder, that people who 
are called Chridians fliould own this to be faving 
faith, and think they are well advanced, when they 
are only come the deT^il's length in believing-, yea, 
there are many that never came this length, elfe they 
would tremble more. The fecond fort of faith is. 
The faith of miracles ; which is often fpoken of in. 
the New Tedament, as when the Lord faith, If ye 
had faiib as a grain of miijlardfeed^ ye fliould fay to 
this mountain be thou removed and cafl into thefea, and 
it fjjould be done. There was an aclive faith to work 
miracles, and a paffive faith to receive the particular 
effect the miracle did produce : fome had the faith of 
miracles to heal, and others to be healed. This is 
an extraordinary thing, and people may go to heaven 
without- it, and go to hell with it ; though they can- 
not go to heaven without hidorical faith. Hence it 
is faid , Many foall come to me in that day, and fhall 
fayy We have ca/i out devils in thy name : To whom he 
will fay, Depart from 7ne^ ye workers of iniquity. And 
the apoftle faith, i Cor. xiii. 2. If I had all faith j 
and could remove mountains^ if I want charity, it avail- 
eth me nothing. This faith of miracles availeth not 
alone to falvation, becaufe it adls not on Chrift hold- 
en forth in the promifes, as a Saviour to fave from 
fin i but on Chriit, as having power and ability to 
produce fuch an effe£t : which may be where there is 
no quitting of a man's own righteoufnefs ; and if 
there be not grace in the perfon that hath it, it is an 
occafion of pride. We call you then to hiltorical 
faith, as neceffary, though not fufficient ; but not to 
this faith of miracles, it being neither neceflary nor 
fufficient. A third fort of faith is. Temporary faith, 
fpoken of Matth. xiii. and fet forth under the parable 
of the feed fown on flony ground, which foon fprings 
•up, but withers : So fome hearers of the gofpel re- 

94 ISAIAH LIII. T. Serm. 3, 

ceive the word with joy, and are affected with it, but 
endure not. The difference betwixt this and hiitori* 
cal faith is. That hiftorical faith, as fuch, confifts in 
the judgment, and reaches not the aU'edtions, at bed 
it reaches not the afiedlion of joy ; for though the 
devils tremble, yet they are never glad. Temporary 
faith reaches the affections, and will make a man to 
tremble at the threatnings, as Felix did ; fo fome 
way to delight himi'elf in the promifes of the gofpel, 
and to fnatch them, as it were, from the apprehenfion 
of the fweet taffe and reliffi he finds in them. It is 
even here, as when it is told a whole man, that a phy- 
fician is come to town, he is neither glad nor fad at 
it ; bur tell it to a fick man, and he is pleafed, from 
an apprehended poffibility of a cure ; yet this appre^. 
bended poffibility of a cure never fends him to the 
phyfician, nor puts him to apply the cure. The 
fourth fort is. Saving faith ; which goes beyond all 
the reft, and brings the fick man to the phyfician, 
and to make ufe of the cure. There may be fome 
meafure of true faving faith, where there is not much 
temporary faith, or moving of the affections ; and 
there may be a confiderable meafure of temporary 
faith, where there is no faving faith at all: Even as 
a fallen flar may feem to fhine more than a fixed one 
that is over-clouded, yet it hath no folid light. 
Know then, that faith is called for ; but take not eve- 
ry fort of faith for faving faith. It would make ten- 
der hearts bleed, to fee fo many miflaken in the mat- 
ter of their faith. There are fome who fay, they had 
faith all their days ; O that ye were convinced of the 
lamentable deceit and delufion that ye are under ! 
And that ye could diftinguiOi betwixt faith and pre- 
fumption, betwixt hiftorical and temporary faith, 
and true faving faith! Though the two former be not 
delufions, yet in fo far as ye reft on the fame, and 
take them for faving faith, ye are deluded j for fav- 

Serm. 4, ISAIAH LIII. t. 95 

inc^ faith puts you out of yourfelves, to reft on Jefus 


Isaiah LIII. i. 

Who hath believed our report ? And to whom is the arm 
of the LORD revealed ? 

THE gofpel Is a fweet meflage, and ought to be 
glad news when it comes to a people; and 
therefore, when this report of our Lord Jefus Chrifl: 
is made to fmners, it is a wonderful fad complaint 
that follows on the refufal, and not welcoming of it ; 
there is no better news a minilter can carry, than 
that brought to the fhepherds by the angels, Luke 
ii. 10, II. Fear ?iot, behold we bring you glad tidings 
cf great joy to all people ; unto you is born in the city of 
David^ a Saviour^ which is Chrift the Lord. But 
were it an Ifaiah, it would grieve him when he looks 
on a fruitlefs miniftry and defpifed gofpel, and make 
him complain, Who hath believed our report? O that 
we may experimentally know the chearfulnefs and 
gladnefs that follows the gofpel where it is embraced ! 
i\nd that we may not know the forrow and fadnefs 
that will follow the challenge for defpifmg of it ! 
One of thefe two the preached gofpel will be. Either 
it will be joyful news to you ; or, A fad ground of 
complaint to God againft you. 

We began to fpeak of the great duty of a people 


96 ISAtAH LIII. I. Serm. 4. 

that hears the gofpel, and the great means whereby 
this news becomes delightfome, and that is, by faith 
receive the report of the golpcl, or to believe on 
Chrid reported of in it. This is clearly implied ; for 
the regret which holds out the fin is, Who hath be' 
lieved our report ? And therefore the great duty muft 
be to believe, and by faith to receive the report. We 
come now to fpcak of the life ; and becaufe it is the 
great delign of the whole gofpel, yea it is the defign 
of the law alfo, both of which level at this end and 
fcope, even faith in Chriff ; it will be expedient, and 
no ways impertinent, that we infift a little on this, 
efpecially when fo many thoufands are utterly igno- 
rant of faith, being ftrangers to what believing in 
Chrlfl is ; and fo great (tranger to the native end of 
the gofpel, and out of the way of getting good by 
the preaching of it, that to this day they have not 
learned this one leflbn, to wit, concerning faith in 
Chriil: ; and other leflbns will be to little or no pur- 
pofe, till this be learned. 

We fliall not infift at large on the doftrlne of faith ; 
but only, in a plain way, glance at what this great 
duty is that is required of the hearers of the gofpel. 
It is believing in Chrift favingly, or faving faith : for 
no other thing will hold olF the complaint againft 
you : Ye will be complained of, though ye believe 
with all other faith, therefore it is this faith that is 
here meant. 

That we may come the fooner to what we would 
be at, we fhall premife two or three words. FirJ}, 
When we fpeak of believing here, we prefuppofe thefe 
things that are neceifary for clearing the objeft of 
faith, and capacitating us to believe, though they be 
not faving faith: As, namely, i. That the offer of 
the gofpel mull: come to people ; that the objeft of 
faith be held out to them ; that it be told them, that 
there is a way for a finner's juflification through Chrifl 
Jefus 'y and that finners may be accepted before God 


gettii. 4. l^AlAii LIII. r; ^^ 

on his account, or through him. There muft alfo^ 
^. Be an underftanding of this ; a conceiving in the 
judgment what it is. People cannot believe, except 
they hear ; and underftand what they hear, fo far as 
diftindlly to fix their faith on the thing known. They 
muft know and underftand the Mediator's fulnefs, the 
covenant's freenefs, and the efficacy of faith to make 
Chrift theirs* Yea, 3. It is neceflary that there be 
fome acquaintance with our own condition ; as, that 
we are naturally under fin ; that we are loftj and un^ 
der the curfe ; fick, and utterly unable, and even de- 
fpair to get ourfelves recovered by any thing that i3 
m, or by any thing that we can do of ourfelves ; and 
that we are for ever undone, if we get not a Saviour, 
that our mouth may be ftopped. 4. Not only muft 
we know this, but it is neceflary that there be an hif- 
torical faith of it' ; to believe that there is fulnefs and 
fufficiency in Chrift ; that he is able to cure, and take 
away the guilt of fin in all that reft on him : Thefet 
muft be believed in general, before ever finnfirs can 
teft on him for their own falvation ; which fuppofed 
that there may be an hiftorical, where there is not a 
faving faith. Now when we have gone all this length, 
faving faith is that which the gofpel calls for ; and it 
is the heart's acting According to what found light and 
convidion it hath on Jefus Chrift, as holden forth in 
the pfomife, for obtaining of life and falvation thro* 
him ; So that when the foul is lying ftill under its 
conviction, and knows it cannot have life but by reft- 
ing on Chrift, and hears that there is a fufficiency in 
him for fupplying all its Wants, then the work of the 
fpirit prevails with the foul to caft itfelf over on him 
for obtaining of life, and of every other thing need- 
ful ; it brings the foul to embrace and lay hold on 
him, not only as one able to fave finners, but to fave 
irfelf in particular. And this is the native work of 
faith that unites the foul to Chrift, and puts it over 
the boundary^ or march of all delufion : It is the 

N bringing 

98 ISAIAH LIII. I. Serm. 4. 

bringing of a loft finner from the ferious apprehenfion 
of his own naughtinefs and undone eftate, to caft him- 
felf on Jefus Chrift for the obtaining of life through 

Secondly^ When we fpeak of faith, we would pre- 
mife this, That even this true and faving faith, which 
is not only in kind true, that is, fuch as hath a real 
being, but is faving, may be confidered in its differ- 
ent a(5ls or adings, for its different needs or neceffities. 
Though the covenant be one, yet the afts of faith are 
many, we having to do with pardon of fm, with 
* fandlification in its parts, vivification and mortifica- 
tion, with peace, ^^. faith differently acts on Chrift 
and the promife for obtaining of thefe. Now the 
faith that we would infift on is, the faith that refts on 
Chrift for pardon of fm, on which all the reft of the 
a6ls of faith depend ; it is that faith whereby a finner 
receives Chrift, and cafts himfelf on him ^ that faith 
whereby union with Chrift is made up. 

Thirdly^ We would premife, that there is a great 
difference betwixt faith, and the effects of it, as peace, 
joy, affurance of God*s love, and thefe other fpiritual 
privileges that follow believing. It is one thing ad:u- 
ally to believe, another thing to have the peace and 
joy that follows upon and flows from believing ; the 
one being as the putting out of the hand to receive 
the meat, and the other as the feeding on it : It is 
the firft of thefe we mean and intend to fpeak of, e- 
Ven that faith whereby we lay hold of Jefus Chrift 
himfelf, and get a right to all thefe privileges in and 
through him. 

Fourthly^ We premife, that even this faving faith 
hath its degrees, as all other faith hath ; fome have 
weak faith, fome ftronger ; fome have that full affur- 
ance fpoken of, Heb. x. or a plerophory, not only 
as to the objeft, that it is fufUcient, but as to the ap- 
prehending and obtaining of life through that objeft ; 
{o that they are able to fay, Neither heighth, nor deptly^^ 


Serm. 4. ISAIAH LIII. i. 99 

nor any thing elfe, Jhall he able to feparaie them from 
the love of God in Chrifi Jefiis, Wc fay then, that 
faving faith hath its degrees, though the degree be 
not that which we fpeak of; but it is the kind of this 
faith, whether weaker or more flrong, whereby aloft 
fmner cads itfelf on Chrifl: ; the faith which puts the 
fmner off the ground it flood on, to fix on him the 
faith which brings the foul from the covenant of 
works, to a new holding of life by Chrifl: and his 
righteoufnefs. We fhall then fpeak a little, i. Ta 
what we conceive, this ad of faving faith is not, for 
preventing of miflakes. 2. What way the fcripture 
expreffes it ; when then we fay that fuch a thing is 
not faving faith, ye fhould know that this thing is 
not what ye mufl trufl to ; and when we fay fuch a 
thing is faving faith, ye fhould labour to a6t and ex» 
ercife faith according to it. 

Firfi, For what faving faith is not. i. It is not 
the knovi^ing that Chrill is God and man; that he 
was born, was crucified, dead and buried, and rofe 
again. Afk fome, what true faving faith is ? They 
will fay, it is a true knowledge. Afk them again, 
how long It is fmce they believed ? They will fay, ever 
fmce they knew good from evil : Ye fliould know 
then, that apprehenfive or literal and fpeculative 
knowledge is needful, but it will not be taken for 
faving faith. It is not a touch of warmnefs, or liber- 
ty of the affe£l:ions in a natural way, which may be in 
unregenerate men, yea pofhbly in Pagans, as in a 
Felix, who in the mean time have not fo much as 
temporary faith, becaufe it rifes not from the word, 
but from difpenfations of providence, or from tempo- 
rary things ; and if it rife from the promifes of the 
word, and there be no more, it is but temporary faith. 
3. It is not convidions, which many take for fiiith ; 
and -take it for granted, if they be convinced ot fm, 
they believe ; and will fay, Whom fliould they believe 
on but Chiift, and yet they never follow the convic- 

N 3 tion. 

100 ISAIAH LIII. I. Serm. 4. 

tion, to put in pradice what they are convinced of. 
4. It is not fimply a refolution to believe, as others 
take faving faith to be, who being convinced that 
their own righteoufnefs will not do their turn, refolve 
to believe on Chrift for righteoufnefs, but they will 
take a convenient time to do it ; and many maintain 
their peace with this, though it be no true peace ; 
but a bare refolution to believe, is not faith : Ye ufe 
to fay, there are many good wifhers in hell. I re- 
member the words of a dying man in this place, who 
thought he believed before, and being aiked what 
difference he conceived to be betwixt the faith he haci 
before, and the faith he now had attained to ? he an- 
swered. Before I thought or refolved to believe, but 
never praclifed it, now I praftife believing. There 
is fuch a fubtilty ?md deceit in the heart, that if it re- 
folve to believe, and if it obfervably thwart not with 
faith, it will fit down on that, as if all were done ; 
therefore the word is. To day if ye will hear his voice, 
that is, to day if ye will believe, harden not your 
heart. This refolving to believe, is like a man fink- 
ing in the water, and having a rope call out to him, 
he refolyes to hold it fad, but does not. So many 
think they have the promife befide them, and refolve 
to make ufe of it, but do not prefently do it : So that 
the fliip finks down, and they perifh, while the pro- 
mife abides and fwims above. 5. It is not prayer: 
There are many that think they believe when they 
fome way repent, pray, and put their hand to other 
duties, and they know no more of believing but 
fomething of that kind. It is true, indeed, prayer 
may help to believe, yet it is not always with faith : 
It is not every one that faithj Lord, Lord, that be- 
lieveth ; many will feek to enter that fliall not be a- 
ble : People very often have thefe two miferable mif- 
takes about prayer, either they put it in the room of 
Chrift, or in the room and place of faith, not confi- 
ferine that they are different things j for faith exer- 


Serm. 4. ISAIJH LIII. i. loi 

cifeth itfelf on Chrift as Mediator, and prayer taketh 
him as God, the true object of divine worfhip; yet 
if it be not founded on Chrift as Mediator, it is not 
heard. The acting of faving faith is properly on 
Chrift held forth in the word, and prayer is a putting 
up of fuits according to the word. There are many 
that know no more what ufq to make of Chrift, than 
if he had never been incarnate, nor had come under 
that relation of a Mediator, and think their prayers 
ferve for all-> whereas faith not only refpefts Chrift 
as God, but his merits as Mediator, and his offices. 
6. Nor is faith only a believing this word of God to 
be true, though we could wifli many were come that 
length : It would make a man tremble to hear the 
blafphemous words that fome have, when they are 
alked concerning their believing the truth of the Bible. 
But though ye come that length, it is not enough ; 
the devils believe and tremble. The faith that we call 
you to is more than hiftorical ; it is refting on Chrift, 
and a cordial receiving of the meflage which he fends 
to you : As fuppofe a king ftiould fend an embaifage 
to a perfon to woo her to be his wife, it is one thing 
to know that there is fuch a king, another thing to 
believe that he is real in his offer, and that the wo- 
man, by confenting to marry him, may be, and will 
be happy, and (which is yet more) actually to receive 
the melfage, and to confent to go and marry him. It 
is here, as when Abraham's fervant is fent to Rebe- 
kah, Gen. xxiv. ftie and her friends believe all the re^ 
port that the fervant made of his mafter and of 4iis 
fon, that it was true ; and then it is given to her op-: 
tion if (lie will go with the man, and ftie confents to 
go, and adually goeth. This is it we prefs you to, 
To go with us and cloie the bargain, and to accept 
of him, and of life through him. By the fame fimi- 
litude ye may know what faving faith is, and what is 
the difference betwixt it and temporary faith. When 
the great, rich, and brave oSer comes to be made to 


102 ISAIAH LIII. 'I. Serm. 4. 

Rebekah, by a man with many camels, gold and 
bracelets, when fhe believes that it is true, and that 
it is made to her, {\\q is glad, and it may be exceed- 
ing glad, if not fomewhat vain alfo, that is like tem- 
porary faith : But when it comes to the articles of the 
contrail, it is faid to finijers, ye muft be fubje^ to. 
Chrift, and follow his wiU, and not your own ; this, 
this binds the bargain. Thus many when they hear 
there is a poffibility of life to be had in Chrift, and 
much more when they hear it is to be had on good, 
eafy and free terms, it will make them fmile ; but 
when it comes to that, Pfalm. xlv. 10. Hearken, 
daughter^ mid confider, forfake thy father's boufe, or 
the fafliions of thy father's houfe. It halts there, and 
they fufpend and demur to clofe the bargain ; but, 
iaving faith goes further on, and, with Rebekah, fi* 
nally clofes the bargain. 

Secondly, The next thing Is, What is faving faith ? 
or. What is it to believe in Chrift ? And would to 
God ye were ready to believe, and as ready to re-r 
ceive the invitation, as to alk the queftion, and that 
in aiking the queftion ye were in earneft ; for, by the 
way, many have aiked the queftion, What fhall wa 
do to be favcd ? where, if they had been In earneft, 
they might have been foon refolved : The anfwer is 
at hand. Believe in the Lord Jefus Chrift, and thou 
ihalt be faved. But to them that defire further clear- 
nefs or confirmation in this buftnefs of concern, we 
ihall fpeak a little ; yet ye muft know, that it is fuch 
a thing as Is impofiible to be made plain to a proud 
humoured or unhumbled fmner ; it is the poor hum- 
bled foul that will underftand it ; and to fuch a foul, 
half a word will be enouj^h. 

The plaineft way to fet it forth," as we conceive, is, 
to name fome fcripture exprefiions and fimilitudesthat 
ImlJ ic forth. The firft whereof is that of Mat. xi. 
28. Come unto me all ye that are weary and heavy laden. 
And John vi. 35. Hf that comet h to me Jhall never bun- 

Serm. 4. ISJIJH LIII. i. 103 

^er, and he that believeth in me Jhall never thirji, 
Thefe expreflions hold forth thefe three things ob- 
vioully. Firjl^ An evil which men cleave to. Secondly, 
A good that is ofFei-ed to them. Thirdly^ A pafiing 
from the evil to the good ; and fo conic to jfie implies. 
I. A hazard tliat people are in by being at a diftance 
from Chrifl. 2. That there is axrcefs to Jefus Chrift 
for remedying that evil, and removing of that hazard. 
3. A paffing from the one to the other; a pafling 
from our own righteoufnefs to Chrift's righteoufnefs ; 
a paffing from our natural condition to jefus Chrilt ; 
a real paffing from death in ourfelves, to life in him. 
Moft part think faith to be a conceit, a humour, or 
a guefs ; that' they think they may have, and never 
know how : But it is a real thing, a coming from our 
own righteoufnefs, as I faid, to his ; from a covenant 
of works, to reft on Chrift and his righteoufnefs, held 
forth in the covenant of grace. This is fomevvhat ex- 
plained, Rom. vii. where two hufbands are fpoken of, 
a woman cannot marry another man till her firft huf- 
band be dead : So till a fmner be dead to the law, he 
cannot marry Chrift ; there muft be a divorcing from 
the law and covenant of works, before ye can clofe 
with Chrift. 

The fecond expreffion is, John i. 12. where faith 
is held forth as a receiving of Chrift, To as 'many as 
received him, he gave them power to become the fans of 
God^ even to as ?7iany as believed on his name. And it 
is well expreffiid in the Catechifm, to be a receiving 
of Chrift, as he is offered in the gofpel. This fup- 
pofes that Chrift is offered to us, and that we are na- 
turally without him. The gofpel comes and fays. 
Why will ye die, hoitfe of Ifrael? Come and receive 
a Saviour. And the acl of faith is a laying hold of 
that offer, a receiving and embracing of it ; a being 
well content to take a free difcliarge through his blood. 

A third expreffion is, Phil. iii. 12. where faith is 
fet forth as apprehending of Chrilt. And lieb. vi. 1 S. 


1-64 tSAIAti Lilt. r. £;efrti.44 

h called a At}'/^^ ^o/t/ on the hope fet before us. And 
Ifa. Ivi. 4. a taking bold of the covenant. All v/hich 
fiippofe us to have a choice given us, and Chrift to be 
holden forth as a city of refuge, and a flicker from 
tiiat which we are in hazard of. Chrift is held out in 
the gofpel as the city of refuge j and the exercife of 
faith is to run from the hazard to him^ as a child that 
is chafed by an unknown and uncouth perfon, flees 
unto the mother's arms, or as the man-flayer fled from 
the avenger of blood to the city of refuge : And faith 
having run to him, cafts itfelf on him, or thrufts it- 
felf, as it were, into his arlns. 

A fourth exprefllon is, rcUing or cajlirig of ourfelves 
upon the Lord, as Pfalm Iv. 22. Caft thy burden on 
ihe Lord : And Pfalm xxxvii. 5. Commit thy way tO 
the Lord ; it is on the margin, roll thy f elf on the Lordy 
or reft on him ; as in ver. 7. and repofe thyfelf on 
the Lord. The gofpel lays Chrift, as it were, at ouf 
feet, and faith rojls us over upon him. It is the foul's 
finding itfelf, through the work of the Spirit) unable 
to ftand under the burden ; rolling itfelf on Chrift, 
as a crazy and weak body cafts itfelf on a down-bed 
for eafe. This is a very emphatic, fignificant and ac* 
tive exprefiion of faith ; fetting out a man quitting 
his own legs or feet, as unable to ftand on them, and 
laying himfelf on Chrift. That is what we call you 
to, even to quit your own feet, and to roll yOurfelves 
on Chrift. 

A fifth expreffion is, Rom. x. 3. where it is called 
a fuhmitting to the rightcoifnefs of God ; which Is held 
forth in the gofpel thus : As if a king were proclaim- 
ing a pardon to rebels, and faying to them, notwith- 
flanding the many heinous crimes ye have committed, 
and are guilty of, if ye will confefs them, and betake 
yourfelves to my grace and mercy, ftncerely refolvinji 
to be henceforth faithful and dutiful fubjeds to me, I 
will freely pardon you; which gracious offer they 
molt gladly accept of, and fubmit themfelves to it. 


Setm. 4. tSAJAH LilT. r. 105 

Submittiiig is an a^quiefcing in the terms of the gofpel, 
as it is propofed ; as if ye fhould fay, We accept the 
bargain, and are well content and fatisfied with it, In 
a word, faith carves not out to God our way to fal- 
vation, but fweetly fubmits to the way he hath carved 

A fixth expreffion is, Hid'mg of ourfel-vcs in God, or 
in Cbrift : So the word tn/ft in God, fignifies to 
hide ourfelves in him, as in a place of refuge ;. accord- 
ing to that, Prov. xviii. The name of the Lord is a 
ftrong tower ^ the righteous run into it and are preferred, 
or hid ; or, they flee to it, as doVes do to their win- 
dows. And this is what the apoftle means, Phil. iii. 
9. That I may he found in him, not having my o%vn 
tightcoufnefs, &c. So that if ye afk. What is faith ? 
It is a man's betaking hirhfelf to Chrid ; that when he 
fliall be called for, it may be anfwered, Lord, I ani 
in Chrifl:,. not having mine own rlghteoufnefs, ^r* 
It is not to be trailing to our good hopes, g(^od pray- 
ers, or good meaning ; but to Chrifl's fatisfaftion, and 
God's promife. By faith, when rightlv exercifed, 
the fmner holds and hides himfelf in Clirifl: ; fo as 
nothing of the man can be feen : And this is well ex- 
preiTed by the Lord, when he fays, Ifa. xxiii. 26. 
Come, my people, enter into your chambers, jhut the 
doors about you, hide yourfehes for a little lohile, he. 
Come under the Mediator's wings, lock in yourfelves 
by faith there, and fo make all fure. 

A feventh expreffion is, 2 Chrdn. xJ:x. 8. where 
when Hezekiah is writing to the degenerate tribes to 
come home again, he bids them, yield thcrnfches to 
the Lord ; in the original it is, give the hand to the 
Lord : Even as two men who have been at odds and 
variance, or have broken the ties that were betwixt 
them, come to renew their friendfliip, they join 
hands ; now God is brought in (Iretching out his 
hands to you, Ifa. Ixv. 2. Therefore come and clofe 
with him, yield to him, give him the hand, or join 

Q hands 

,10^ ' ISAIAH U\h t. Serm. 4v 

"hands with him, and make the bargain and engage- 
ment lure for the lime to come. All thefe fimllitudes 
borrowed from men, are partly to make the nature 
of faith obvious and clear, and partly to flrengthen 
and confirm it. 

An eighth expreffion is that of opening to Chrlfl;, 
Cant. V. 2. Open to me my dove, &c. Rev. iii. 30. 
Behold^ I Jiand at the door and knock, if any man open 
the door to me, &c. Afts xvi. it is faid, The Lord 
opened the heart of Lydia. When the word comes, 
fmners hearts ate locked againft God ; Chrlil comes 
by his word, and knocks hard to get in ; he bids us 
open and take in our Saviour, and faith difcerns his 
voice, and gives him entrance : It is the letting of 
tlie word fmk into our hearts, and making him wel- 
come. It is not only the crediting the word as true, 
but the receiving of him whom the word offers, for 
the end for which he is offered: And this is, when 
the work of the Spirit with the word raifes good and 
and flrong inclinations within, and makes the heart 
to open and receive Chrifl. Wherever Chrifl hath 
a defign of grace on the foul, and comes with power, 
he continues knocking, and calling hard and loud, 
till doors and gates be caff open to him. 

A ninth expreffion or fimilitude under which faith 
is held forth, is that of a marriage, or of covenanting 
or confenting, whether in marriage or otherwife, but 
more efpecially in marriage. When Chrift takes on 
him the place of a wooer, minifters are his embaffa- 
dors, the word is their inftrutlions, wherein he bids 
them go tell fmners that all things are ready, and to 
pray them to come to the marriage, or to marry and 
match with him ; and faith is a coming to this huf- 
band, a receiving of the word of invitation, a con- 
fenting to the marriage : It is a change or mutation 
of qualities ; we change fafhions, we fubfcribe the 
contraift on the terms offered us. In the bargain of 
grace fome thing is offered by God, and that is Chrift 


Serm. 4. ISAIAH LIII. i. 107 

and his fulnefs ; and there is fomething done on our 
fide, and that is accepting of him by faith : And this 
is not fo much a faying with the tongue, as it is a be- 
lieving with the heart; as in Rom. x. 10. IVi/b the 
heart man be/iei'cs unto righieoufncfs. It is the heart's 
prcfently fubfcribing the marriage-contracl, and going 
to live and cohabit with him, though confeffion will 
he readily made with the mouth alfo, as he calls for 

A tenth exprelTion or fimilitude, is that of buying ; 
Ho, every one fcrieth the piophet, Ifa. Iv. i.) that 
thirjis come to the waters ; and he that hath no money, 
come, buy, &c. So Rev. iii.- 1 8. Buy of me eyc-falvc, 
he. The meaning of which is, that God in the gof- 
pel fets forth, as in a market, to finners rich and rare 
wares, good and cheap, or at very low and eafy rates ; 
and that believing is like buying the wares. Life 
eternal is offered on condition of believing on Chrifl, 
and the poor finner thinks that a good bargain, for it 
takes no money from him. Rev. xxii. 17. this is 
called ivi//i?ig ; V/hofoevcr ivili, let him come and take 
of the water of life freely. The foul hath a good will 
to the thing : It is held forth by feveral other expref- 
fions in fcripture ; as, cleaving to the Lord, Jofli. 
xxiii. 8. and Ads xi. 23. it is called hearing, heark- 
ening, and inclining of the ear, Ifa. Iv. 2, 3. an atten- 
tive, concerned, and holy liftening to, and taking- 
hold of this offer : It is a cleaving to the Lord, as 
wood-bind or ivy cleaves to an oak, becaufe its- life 
depends on it. And Deut. xxx. and Jofli. xxiv. it is 
called a chufing of the Lord, upon deliberation, as 
knowing that we have need of him, that he is a Savi- 
our fuited completely to all the necefTities of our foul.<, 
and that we are warranted to believe on him : It is 
the native acl and exercife of faith to chufe ('hri:l a- 
mong all the wooers that court the foul. So, like- 
wife, it is fet out under trujling and committing, Pfiil. 
xxxvii. Commit thy way to the Lord, irifl in him. I 

O 2 know. 

iq8 - ISAIAH LTII. i. Scrm. 4. 

knoWi faith Paul, 2 Tim. i. 22. He is able to keep that 
nvhich I have committed to him. It is to give Chrilt the 
credit of your falvation. It is one thing to give a 
man credit that he is true, and another thing to in- 
truft him with our greateft concerns. We credit ma- 
ny whom we will not thus truft, nor commit ourfelves 
and concerns to. The former (when thefe are applied 
to God) is hiltorical faith ; but this latter is laving 
faith, when we dare truft ourfelves to him, and to 
his word ; Ai^d we think this expreffion holds forth 
as much of the nature of faving faith as any of the 
form^er, if we could underftand it when we dare truft 
ourfelves to him, becaufe he hath given his word. 
Thus alfo, to act and exercife faith on him for tem- 
poral or for fpiritual things, is to expect the event 
from God ; but fo, as we expe£t and look for it on 
this ground, that Chrift hath purchafed it, and we 
have accepted him on his offer, which gives us a right 
to thefe things needful for us, and purchafed by him. 
It is faid, Matth. xxii. when the invitation came, 
that fome made light of it ; but faith, on the contra- 
ry, lays weight on it, and we commit ourfelves to 
God on that ground. It is called, Rom. vi. A de- 
livering up ourfelves to the word^ and to him in it. It 
puts a blank in Chrift's hand, to be filled up as he 

You fee then what ye are called to ; it is to open 
to Chrift, to come to him, to marry him, to caft 
yourfelves on him, to commit yourfelves to him, to 
give him credit, 'iffc. And is there any of thefe things 
unreafonable or prejudicial to you ? And if they be 
very reafonable and advantageous, (as, indeed, they 
are) we would exhort you to come to him, to receive 
him, to apprehend him, to flee to him, to take hold 
of him, to marry him, ^c. I3eUeve on him, and by 
believing, be united to him, and get a right to him, 
and to all his purchafe; give him the credit of faving 
your fouls. This we C4U for from you,, and if ye do 


Serm. 5. ISAIAH LIII. i. 109 

it not, the complaint in the text will fland againll 
you. Who hath beloved cur report? 


Isaiah LIII. i. 

Who hath believed our report? And to whom is ihs 
arm of the LORD revealed? 

IT is a great matter to get the gofpel once brought 
amongfl a people,, and fuch meffengers, as may 
make the favoury report of Jefus Chrifl: unto them : 
Yet this is not all, there is a greater work behind, 
and that is, to get Chrift believed on, and to get the 
report concerning him received by the people to 
whom it is made. This being the greateft, graved, 
and the mod eminent work of the prophets, and of 
the minifters of the gofpel, not fo much to get a word 
to fay, as to get the word believed. And this is 
Ifaiah's complaint, that though he himfelf brought the 
report concerning Chrift, and forefaw many more 
would bring it, yet that the exercife of faith in thofe 
who fhould hear it would be very rare. 

We fpoke of the great thing called for from a peo- 
ple to whom this gofpel comes, and the report of 
Chrift is made, and that is, to believe on him ; to re- 
ceive and reft on him of whom the report is made. 


lib ISAIAH LIII. I. Serm. 5. 

Except this be, though there were never fo many 
preachers, and encouragements to preach ; though 
you fliould flock to the ordinances every day, the 
ground of complaint will flill remain, if there be not 
laving faith in jefus Chrift, which is the fubftance of 
the gofpel. 

After confirmation of this point, we fhewed what 
faith is from the feveral names the fcripture giveth 
it, and wherein the exercife of faving faith is holden 
forth. All which imply thefe three; i. A great ha- 
zard and danger that the hearers of the gofpel are in; 
Whether they be fenfible of it in fuch a meafure at 
lealf , or not, we fpeak not now, yet they are fo real- 
ly ; fo much Jleeing, coming, laying hold, apprehend- 
ing, &c. infmuate. 2, A fulnefs and fufficiency in 
Chrift Jefus holden forth to them, as the object of 
their faith ; as one that can deliver out of that danger, 
and make right whatever is wrong. 3. An acl, 
wherein mainly the exercife of faith is holden forth ; 
and it is the ad: of the foul under that danger and dif- 
trefs, betaking itfelf to Chri(l*s fulnefs for help : It is 
a fleeing from the curfe of the law to him, as to the 
city of refuge. So every name that faith gets, fets 
out a man ading and moving fome way for Chrifl's 
remedying the evil, and removing the hazard he is 

Ilavinfr fpoken a little to this, that faith Is the main 
duty that is called for, we fliall now follow the exhor- 
tation to prefs you to it ; it being to no purpofe to 
fpeak of Chrift, and of faith in him, except he be re- 
ceived. This is the end of the word written and 
taught, John xx. at the clofe. Even to believe in the 
name of the Son of God, and by believing to receive 
life in and through him. 

And therefore, Secondly, Seeing this is the main 
duty called for bv the gofpel. That by faith ye fliould 
receive it, and Chrift ollcred In it, we earneftly ex- 
hort you to it. It is net fo much to this or that par- 

Sem. 5. ISAIAH LIII. i. lit 

ticular duty, though thefq be implied ; it is not fo 
much to attendance on ordinances, nor to fubmiflioii 
to difcipline and cenfures, though thefe alfo be duties 
.that we exhort you ; but it is to obedience to the 
great command of faith, even to believe on him whom 
the Father hath fent and fealed : It is to receive this 
gofpel ; to fubmit to the righteoufnefs of faith ; to 
open to him that is knocking at the door ; to yield to 
him, and to give him the hand, that pad quarrels 
may be removed, and taken out of the way. Except 
this be, we declare to you, in his name, that ye do 
not bring forth the fruit that this gofpel calleth for 
from you ; and that no lefs will be acceptable to God, 
nor accepted from you by him. 

And to add here the third branch of the doclrine, 
we fay. That no lefs will do your bufmefs as a necef- 
fary means for attaining the promife, and that which 
is promifed. i. Look to all the promifes, whether 
of pardon of fm, or of peace with God, of joy in the 
Holy Ghoft, and of holinefs and conformity to God : 
There is no accefs to thefe, or to any of them, but by 
faith ; this is the very proper condition of the cove- 
nant of grace, and the door whereby we ftep into it. 
And if ye think pardon of fm, peace with God, and 
holinefs to be neceffary, then this great gofpel-duty of 
believing is no lefs neceffary ; for the Lord faith, 
John iii. 36. He that believeth not is coJidemncd already. 
1. Look to the performance of any duty, or mortiii- 
cation of any lull or idol, and faith is neceffary to 
that, I John. iii. 5. // ii by faith ive obtain viciory 
over the world : It was by faith (Heb. xi.) that all the 
worthies fpoken of there wrought righteoufnefs, <^c. 
3. When any duty is done, of whatfoever nature it 
be, there is no acceptation of it without faith : It is 
not our praying, or our coming to the church, that 
will make duty to be accepted, but it is faith ; The 
ivord -profited them not, faith the apoftle, Ileb. iv. 2. 
hecaufe it 'ojas ?}oi mixed 'with faith. And that for 


114 ISAtAH LIIT. I* Serm. 5* 

making the duty acceptable, faith is neceffarily requi* 
fire, we may clearly fee, Heb. xi. where it is expref* 
ly faid. That without faith it is impojjible to pleafe God* 
And how is it that Abel offered a more excellent fa- 
criiice that Cain ? It was nothing fure in Cain's facri- 
fice itfelf that made it be rejecited, nor any thing in 
Abel's that made it be received or acceptable, but 
faith in the Melliah to come, that was found to be in 
the one, and was miffing in the other. Is there not 
reafon then to prefs this duty on you ? And to exhort 
you not to think this a common and eafy thing, tho* 
the mod part think it to be fo ? If we look to the be- 
nefits of it, to the difficulty of it, and to the rarity of 
it in the world, there is no duty needs more to be 
preffed than this, even that Chrift" Jefus fhould have 
the burden of your immortal fouls caft on him by this 
faving faith. I fhall therefore, in the further profe- 
cution of this, Firji^ Shew what mainly you fl^ould 
cfchew arid avoid, as that whereat people more ordi- 
narily ftumble. Secondly, What it is we would exhort 
you to, and what grounds. 

For the frji, I know the deceits and miftakes in 
men about the exercife of faith are fo many, that they 
are more than can well or eafily be reckoned up ; yet 
we. fhall in fome generals, fpoke of before, hrnt at a 
few of them ; for as long as ye continue in the fame 
fnares, they muft be flill pointed out to you, and en- 
deavours ftill ufed to undeceive and deliver you out of 
them: And therefore, i. Beware ofreftingon a doc- 
trinal faith, which before I called hiftorical. We 
know it is hard to convince fome that-.they want faith ; 
yet we would have you to confider, that it is not e- 
very kind of faith, but laving faith, that will do your 
bufmefs : It is the want of that which the prophet 
complains of. And therefore, to open this a little, 
ye fliould confider. That there may be really fuch a 
faith as is an alfent to the truth of the word in a natu- 
ral man, yea, in a reprobate j but that faith will ne- 

iSerm. 5- ISAIAH LIII. i. itj 

ver unite to Chrifl:, nor be united with the pafnon of* 
fin. Fiijfi, I do not fiiy, that every one that is in the 
vifible church hath this dodrinal faith, to beHeve a 
heaven and a hell, that the fcripture is the word of 
Cod, and that all that believe in Chrifl fhall get par- 
don of fin and life; the carriage, alas! of many tef- 
tifies that they have not thus much, whatever fleeting 
notions they may have of thefe things, or whatever 
elleem they may feem to put on the gofpel, and what- 
ever profeifion they may make that they believe the 
truth of it, yet in their deeds they deny it ; for if 
there were a fixednefs in the doftrinal faith of the 
gofpel in men, they durft not for their fouls live as 
they do. Neither yet. Secondly, do We fay. That all 
they that have this doftrinal faith of the gofpel, or 
fomewhat of it, do believe every pafTage in it alike ; 
but often aS they pleafe them, they believe them. 
Hence many believe what the word fpeaks of mercy, 
and of pardon of fin, and will not queflion that ; but 
what it fpeaks of holinefs, and of the feverity of God's 
reckoning with men for fin, they do not fo credit that 
part of the word. It is true, where the faith of the 
one IS, the faith of the other will fome way be ; but 
becaufe the one agrees better with their corruption 
than the other, therefore the one is not fo received as 
the other ; and it is very frequent with fuch, to be 
found diminifhing from one pl&ce, and adding to 
another, of the word of God. Nor, Thirdly, do we 
fay. That all men do, in a like and equal degree, be- 
lieve the truth of the word : There is in fome more 
knowledge, in fome lefs ; in fome more convictions, 
in fome fevver ; and though we pfeach to you all, yet 
there are fome that believe not this to be God's ordi- 
nance ! There are many who will not be faved, that 
take this word to be the word of God, and believe 
what IS the meaning of it, becaufe the word itfelf fayi; 
it is fo. And the reafon of this is, i. Becaufe there 
is nothing that is not faving, but a natural man may 
Vol. 1. No. 2. P have 

114 ISJIJH Lllf. I, Serm. 5. 

have it. Now this doclrinal faith is not faving, and 
fo a natural man may have it, yea, the devils believe 
and tremble ; and James does not difpute with thefe 
to whom he writes on this account, that they behev- 
ed not this, but tehs them, that hlflorical faith was 
not enough ; and we think a man in nature may have 
a great perfuafion of the truth of the word of God, 
and ihat what it fays will come to pafs, and yet (till 
continue but a natural man. A fecond reafan is, 
Becaufe the fcripturc fpeaks fo often of many forts of 
faith that are not faving ; as, Exod. xiv. at the clofe, 
it is faid, The people believed the Lord : And Pfal. cvi* 
\i. Then they believed his word^ and fang bis praife : 
And John ii. 23. Many believed on Chriji, to ivho?n 
he did not cc?nmit him/elf. There was a faith in them, 
which his figns and miracles extorted from them, 
that was not faving. And Matth. xiii. two or three 
fuch acls of faith are fpoken of in the parable of the 
fower that were not faving, however found they might 
be in their own kind. And 1 Cor. xiii. we have fuch 
a faith fpoken of, as a man dare not deny the truth 
of the Word, though he fhould bring his body to be 
burnt by his avouching of the fame. A third reafon 
is, Becaufe as much credit may be given to the word, 
as is given to any other hiflory that is creditably be- 
lieved ; and it is on this ground that we believe there 
was fuch men as Crefar, Pompey, Wallace, lEfc. 
And it being certain that there may be imprelTions on 
the confciences of hearers that this is God's word, 
backed with fome common work of the Spirit, and 
that it is generally received to be the word of God in 
the part of the world we live in, what wonder is it 
that people believe thus, and drink in this hiftorical 
or doclrinal faith of the word, fo as they may even 
dare to fuller death for it ? And yet in the mean time 
they may want faving faith ; the devils being as firmly 
perfuaded as any natural man is, that God is true, 
and that his word will be performed, and therefore 


Serm. 5. ISAIAH LIII. i. 115 

they fay to Chrifl, Art thou come to torment tts before 
the time? The pangs of a natural confcience in niea 
will alfure theni of a judgment to come, though they 
tremble to think on it. 

And therefore, before we proceed further, take a 
word of ufe from this, to let you fee the great and 
very general miftake of the molt part of the hearers 
of the gofpei, in reding on this do£lrinal faith. If 
ye tell them that they have no faith, they will not by 
any means own that. They believe there is a Saviour, 
and that he is God and man, and that fuch as believe 
on him Ihall be faved, and on this they reft. It is 
fuch as thefe who thiiik they have believed ever fmce 
they had any knowledge, becaufe the word v>'as al- 
ways, or very long fihce, received in the place where 
they lived for the word of God, and they believe it 
to be fo, and know no difference betwixt believing 
the word, and believing on Chriil holden forth in it ; 
though, alas ! many of you believe not thus much, 
for if ye were among the Jews, ye might be foon 
brought to queftion the truth of the gofpei. But 
though ye had the real faith of the truth of the word, 
take not that for faving faith ; for as there is a real 
forrow that is not the faving grace of repentance unto 
life, fo there is a fort of real faith that hath a real ob- 
jetl, and a real being in the judgruent, which yet is 
not a real clofing with Chrifl:, and {o not faving faith : 
As fuppofe a man purfued by his enemy fhould fee a 
ftrong caftle-door Handing open, or one in hazard at 
fea (hould fee dryland, yet if he fliould ftand (tiH 
while the enemy purfues him, or abide ftill in the 
fmking veiTel, the fight of the calUe-door open, nor 
of the dry land, would not fave him. So it is not the 
believing that there is a Saviour come into the Vv'oHd 
to fave fmners, that will fave, except there be a reft- 
ing on him as he is holden forth in the word of the 
gofpei. Iliftorical faith is only, as it v^^erc, a looking 
on the Saviour ; but faving faith cleaves to him, and 

?2, lefts 

%i6 ISAIAH LIII. I, Serm. 5, 

refts on him. Hiflorical faith looks on Chrifl, but 
acts not on him, doles not with him ; and therefore 
jTiich as have this only, and no more, fink <ind perifli 
without getting good of hinn : We would think it a 
great Itep to get many of you to believe as the devil, 
\vho believes and trembles : The little trembling there 
js, Ihews that there is but little of this hiflorical faith ; 
yet, as I have often laid, this is not all ; ye may have 
this, and yet if ye halt there, ye will certi\inly perifli, 
if ye were never fp confident to be faved. The apo- 
Itle doth well diftinguifli thefe, Heb. xi, 6. H^ that 
Cometh to God, muji believe that he is, and that he is a 
rezvarder of them that diligently feek him : Where thefe 
two are prefuppofed ; Firji, Believing that God is, 
or hath a being j and. Secondly, Believing that his 
promlfe is fure and firm, that he is faithful who hath 
promifed, and will make his word good. And then, 
Thirdly, On both thefe follows a coming to him, as 
a rewarder of diligent feekers of him. The firfl: two., 
take in hiilorical faith : For to believe that God is, is 
natural \ and to believe that Gocl is faithful in his 
promife, maybe in natural man: But to come to 
him, to get the hazard that the foul is in, removed 
through jefus Chrifl, is a thing that few do attain to. 
This then is the firfl thing we would be aware of, not 
aware to believe the truth of the word, but to be aware 
of refling on it as a faving faith : "It is not enough to. 
look on Chrifl, and to grant that it is he ; but \ye 
muil never be fatisfied till we can rely on Chrift, and 
lay the \yeight of our falvation and peace on \iim in 
his -own way. 

The fecond thing ye fliould beware of is. Some 
common and quickly tranfient work on the affections, 
that may accompany hiilorical faith : Whether: the af- 
fection of grief, or the affedtion of joy be ftirred there- 
by, both areunfafe to be refted on, when ye cannot 
prove your refling on Chrifl, /. e. where there is no 
lufticieut groynd to prove it by \ Though ye (hould 


S.crm. 5. ISAIAH LIII. i, 117 

tremble as Felix did, and be under alarming convic- 
tipns of confcience and fears of your hazard, or tho' 
ye fliould be aifefted with joy, as the temporary be- 
liever may be, an^i fometimes is, what will that pro- 
fit you ? It is a great miftake to take fome fmall work 
on the afl'e(fl:ions, which at the bed is but an effed of 
hiilorical faith, for a faving work of the Spirit. Or, 
Secondly, If it be not an eiled: of hiftorical faith, it is 
an eflect of a challenge of confcience, and fmiting of 
the heart, as in Saul, who could fay to David, Thou 
(irt more righteous than /, my fan David. Qr, Thirdly y 
It is fome common work of the Spirit, fuch as was in 
Simon Magus, of whom it is faid, he believed, and 
defired the apoftle to pray for him ; for men to con- 
clude on this ground, that they are brought out of 
nature into a ftate of grace, is to build upon a fandy 
foundation. The apoltle fpeaketh, 2 Cor. vii. 10. 
pf worldly forrow, as well as of a godly forrow ; and 
?is there may be a worldly forrow, fo there may be a 
carnal joy, a fort of rejoicing in prayer, or at hearing 
oi a fermon, or at a facrament, which is not faving 
faith. Some hear the word with joy, Matth. xiii. 
\vho yet endure not. And John Raptiil's hearers re- 
joiced in his light for a feafon : Even as a fick man, 
who hearing (as we hinted before) that a phyfician 
who is fkilful and able to cure him is come to town, 
be becomes glad in hopes of 21, cure of his difeafe ; but 
here is the obftacle, when the phyfician tells the man 
that he mud be fo and fo abftemious, and keep him- 
felf under fuch a flricl diet, he will not obey, and fo 
;\ll his joy vaniflies. There is fomething like this iri 
temporary faith, where fome remote expedation of 
falvation will raife a carnal joy and gladnefs ; but 
when it comes to this, that a man is called to quit his 
lufts, or his eftate, or in the world, to undergo trou- 
ble and perfecution for the gofpel, by and by he is of- 
fended, he thinks, to fay fo, A bird in hand is worth 
^wg in the bujh ; and therefore when the ftorni blows. 

ii8 ISAIAH LIII. I. Serm. 5, 

m his teeth, he turns his back and runs away. We 
find this often in people that when fick, they have fits 
of ferioufnefs, and fometimes flaflies of forrrow under 
conviclions, and fometimes flaflies of joy, that vanifh 
when they come to health again. When we fpeak of 
fome common work on the afFedions, we mean, 
among other things, fome liberty and warmnefs of 
fpirit in prayer ; which, no queflion, even unrenew- 
ed men may find more at one time than another, as 
when they are in fome great hazard or ftrait, they 
will be more than ordinary ferious in that duty, and 
yet this may be but an efted of nature. This proves 
a great ftumbling and neckbreak to many, that they, 
think they are well enough, if now and then they 
have utterance in prayer, words beyond what they ex- 
peded, and upon reflecling find that they have been 
in earned, though it was but moral ferioufnefs that 
moved them in prayer, in the place of faving faith ; 
fo that when they pray with warmnefs they think 
they believe, when in the mean time they never knew 
what it was in good earnefl: to lay themfelves on 
Chrifl Jefus : Therefore when we invite you to be- 
lieve, this is another thing we would bid you beware 
of, that ye take not a flafli of fenfe for true faith. 

3. There is yet a more fubtile, though no lefs dan- 
gerous miftake, that ye fhould beware of, and that is, 
when faith is confounded with obedience, and is look- 
ed on in juftification as a piece of new obedience, 
with love, repentance, and other duties of holinefs : 
So fome think they believe, becaufe they have fome 
natural awe of God in their minds, with fome fear 
of fin, perform fome duties of religion, and walk ho- 
neftly, as they think, according to the rule ; which 
is to confound the covenant of works and of grace, 
and to make the covenant of works a covenant of 
grace, or to run the covenant of grace into a cove- 
nant of works ; only with this difference, that though 
their works be not perfect, but defedive, yet where- 

Serm. 5^ tSJIJH Lilt. r. iig 

in they are dcfedive, they think there is worth in 
their faith to make up that want, and to fupply that 
defe£t ; and fo by faith they think they will obtain the 
acceptation of their works, and of their perfons on 
account of their works : They look upon their works 
as pleafmg to God, but becaufe they are not perfect, 
they will believe, or exefcife faith, to make up their 
defeds ; to which the way of grace is quite contrary^ 
which makes the tree firll good, and then the fruit. 
This way, that many take, is not to draw the eviden- 
ces of believing from works of holinefs, which is 
warrantable ; but the founding of faith, or their hope 
of heaven on works : And the ufe they make of their 
faith, is to ward off challenges of confcience for the 
imperfedion of their works, and to make faith pro- 
cure acceptance (as I jufl now faid) of their works, 
and acceptance of their perfons for their works fake. 

4. Beware of that which ye ordinarily call a certain 
aflurance, or fure knowledge of your falvation, and 
that all the promifes are yours, whereby ye think 
yourfelves in no hazard ; a hope and aflurance of 
heaven that ye can give no ground for, nor proof of, 
only ye think ye are fure of pardon of fm, and of 
coming to heaven, and that ye are obliged to main- 
tain that groundlefs hope ', but this is not faving faith, 
for it is a hope of heaven, that can give you no right 
to Chrift : There muft firll: be a fleeing to him, and 
clofing with him, before ye can have any true and 
well-grounded hope of heaven ; but your hope and 
confidence is, never to queftion the matter : Ye are 
like Laodicea, who thought herfelf rich, and to ftand 
in need of nothing, when (he was miferably poor ; or 
like thofe men, who, when God was threatning them 
with judgment, yet vc'ould needs prefume to think 
that they leaned on the Lord. I think, among all 
the perfons that God hath indignation againfl, it i.^ 
in a fpecial manner againfl: thofe who have this fort: 
of hope, and to whcm God difcovereth the ground- 


xio tSJTAH LIII. I. Serm. ^i 

leflhefs of it, and yet they will ftill floutly maintairt 
and fland fafl by their hope. It is to thefe he fpeaks^ 
Deut. xxvi. 16. who defplfe and mock God's threat- 
iiings, and fay, We Jhall have fedce^ tboiigl? ive walk 
in the imagination of our otvn h::arts, and add driinkcn- 
ncfs to thirjl. The Lord there pronounceth a curfe, 
and to the curfe addeth an oath, that he will not fpare 
fiich perfons, but will fepafate them for evil, and 
caufe all the curfes of the law to overtake them. 
Judge ye now what a condition this is for perfons to 
be in, to be believing that all the promifes are theirs, 
and yet, inflead of that, to be (in the mean time) li- 
able to all the curfes threatned in the word of God^ 
It is this that we call prefuniption, and the hope of the 
hypocrite laill perifb. Job viii. 13. The confidence of 
fuch fhall be rejected and fweeped away, as a fpider*s 
web fhall be rooted out of their tabernacles, and 
bring them to the king of terrors. They think they 
believe always, and that when they are not troubled 
nor difquieted they never want faith, but have a great 
deal of it ; which yet is but a conjecture, which can- 
not fupport and uphold them when they come to a 
ftrait. When they are more fecure, they think they 
believe very well ; and when they are more awakened 
and difquieted, they think they believe lefs, and their 
fancied faith quite ebbs on them : When they hear of 
any exercife of mind, or trouble of confcience in 
others, they wonder that they will not believe ; and 
all their work is to maintain their deep fecurity arid 
Itrong delufion. This is then the fourth thing ye 
fhould beware of, for it is not the faith that will re- 
move the complaint. Who hath believed our report ? 
And yet how many are there of this fort, who fay 
they fliail have peace, and pleafe themfelves with 
their good hopes, fay the word what it will. O ! be 
perfuaded, that this is nothing elfe but woeful unbe- 
lief and prefumption ; and therefore we mud preach 
to you the terror and the curfe of God, though ye 


Serm. 5- ISAIAH LIIT. t. iii 

cry peace to yourfeh^es. The Lord complains of fucH 
perfons,' Jer. v. 12. faying, They hwuc belied the 
-Lord: He fent his prophets to denounce judgments 
in the days of Jofiah, when there was a fair profefi 
fion of religion and reformation, yet they would be- 
lieve and hope that no evil fliould overtake them. 

That which we aim at in this part of the ufe, is to 
make way for what follows ; even to give you a clear 
ground for exercifing of faith on Jefus Chrift, when 
all thefe ftumbling-blocks and miftakes are moved 
out of the way. We therefore exhort you, to lay 
your hand to your heart, and narrowly to try if ye 
have called, or accounted any of thefe to be faving 
faith ; for there are hundreds, nay thoufands, that 
perifli under thefe pretexts^ deceiving therr.'elves^ 
and deluding others, by a faith they were born and 
brought up with, and they have no mofe but their 
groundlefs hope to prove their faith by ; and this they 
will ftand by, fay to them what ye will : but be not 
deceived, for God will difcover you. Ye think a 
ftrong prefumption is faith, and that ye can by fuch 
a faith drink in the promifes ; but God will make 
you vomit them up, and ye (hall be dedared to be 
void of faith in the great day. Therefore be more 
jealous over your faith, and feek to have your hold 
of Chrift made fure, which is done, when from the 
belief of your hazard and felf-emptinefs, and of 
Chrift's fulnefs, ye go to him and clofe with him, to 
make up all your wants. This faith is fpecially qua- 
lified by the account on which we go to him, and reft: 
on him, even as a confcientious duty is that which 
flows from a command, as obedience to it, fo one 
of the main things that qualifies this faith is a receiv- 
ing Chrift as Chrift, or as he is holden forth in the 
gofpclj which is therefore well put in the defcription 
given of faith in the Catcchifm. And it is called a 
believing on him whom the Father hath fent : Which is 
not to believe on Chrift fimplv, but as he is holden 
Vol.. I. No. 2. (^ ' forth 

122 ISAIAH LIII. r. Sertrt. 5. 

forth in the word of the gofpel. Prefumption may 
look on Chrift and his fidnefs, artd few or none will 
readily dare to give him a dirett and downright refii- 
fal, or to reje£l him profefledly and avowedly, when 
they hear of fiich happinefs as is to be had in him ; 
But that which we fay qualifies faith, is to defire, re- 
ceive, and embrav':e him according as he is holden 
forth in the gofpel, for wi/dom, rigbteoufriefs^ fancli' 
f cation, and redemption, 2 Cor. i. 30. when he is 
trufled with an eye to the promife, and when that 
which makes us reft on him is the word of God ; for 
though Chrilt be the material objefts of faith, yet the 
word is the formal object, whereby we get a right to 
him, and there is no getting hold of Chrift, but in, 
and according to his word : And therefore the gene- 
rality of people (who, on the matter, take the Anti- 
nominian way) think they have no more to do but io 
apply Chrift, and to count him their own at the very 
firll ; but by their not exercifmg faith on the word of 
promife, they mifs him. This is, as I have faid, a 
main qualification of faving faith, even to reft on 
Chrift as he is held forth in the word, and by the 
word to take hold of him, and reft upon him. Saving 
faith doth not fimply reft on Chrift, becaufe he is 
merciful, and hath all fulnefs in him ; but it refts on 
him and his fulnefs, as received in the word, and of- 
fered bv God in his word. Faith takes God's faith- 
fulnefs in his word, and lays hold on him by that. 
Chrift is the thing that makes happy, but God's faith* 
ful promife is the right by which we get a title to 
Chrift. VJq fliould never like that faith that knows 
not the ufe of the word, that betakes itfelf to Chrift, 
or the thing in the word, but confiders not the word 
that holds him forth ; whenas it is only this word that 
gives us warrant to expect that his fulnefs fliall be 
made ours, and fupply all our wants. Many defire, 
and expect good of God, but get it not, becaufe their 
expectation is not founded on his word, and that 


Serm. 6. ISAIJH LIII, i. 123 

God's faithfulnefs in his word is not clofed vviihal. In a 
word, 1 would have you to think, that faith is neither 
an eafy, nor an infuperable difficult thing ; but that 
it is eafy to go wrong, and difficult to go right •, and 
that, without God's fpecial and powerful guidance, 
ye cannot believe nor exercife faith, nor walk in the 
way of believing in him, and dependence on him ; fo 
ihat ye may be helped to make a right ufe of Chrift, 
and to bui'-l upon him; that ye mav not flip nor 
ftumble, and fall on the (tumbling-ftone laid in Zion, 
on which fo many fall every day, and break them- 
selves to pieces. 


Isaiah LIII. i . 

W!>o hath believed our report ? And to whom is the arm 
of the LORD revealed? 

IF it were not recorded in the infallible fcriptures of 
truth, we would hardly believe, that there could 
be fo much powerful and fweer preaching of the mod 
excellent inflruments that ever were employed, and 
yet that there fhould be fo little fruit following on it : 
Who would believe that Ifaiah, fo excellent, fo fvveet, 
and fo evangelic a prophet, fliould have ("o many fad 
complaints as he hath ? chap. vi. 28, and 58. that he 
iliould be put to bring in the Lord, faying, All ths 
day long have IJlr etched out my hands to a rebellious peo- 
ple^ chap. Ivi. And that here himfelf ihould have 

Q 2 caule 

124 ISAIAH LIII. I. Serm. 6. 

caufe to fay, Who bath believed our report? It is fcarce 
pne man here or theie that hath favingly believed on 
Chrill : And this is the third thing in the words that 
now we would fpeak to; and it is a very fad, though 
a very clear truth. 

The dodrine is this. That there may be much pow- 
erful preaching of the gofpel, and yet unbelief gene- 
rally among the hearers of it : Or take it with depen- 
dence on the former two ; namely, i. That the great 
work of the miniftry is, To propofe and make Chrifl 
known to a people. 2. That the great duty of people 
that have Chrifl; propofed to them is, To believe on 
him. Then this follows on the back of thefe, 3. 
That people may have Chrift propofed to them, 
brought to their heart and mouth ; and though it be 
but believing that is called for from them, yet that 
cannot be obtained from molt of them. This gofpel- 
duty of believing is often llighted by the hearers of 
the gofpel. This is clearly held forth here, Who hath 
Lelieved our report? We have called for faith ; but it 
is a rare thing, among the multitude of hearers, tp 
find one that believeth favingly. 

To make out, and prove this a little further, we 
ihall confider this complaint, with thefe aggravations 
of it, which will make it the more clear, and fo the 
more to be wondered at. As, i. Thofe of whom the 
complaint is made are not heathens, but God's own 
people; as the Lord complains, Pfalm vii. 10, 11. 
My people luoidd rM hearken to my 'voice, and Ifrael 
%vould have none of im. Our i.ord Jefus complains of 
Jerufalem, Matth. xxtii. at the end, "jerufalem, 
'JerufalejUy how often ivoujd I have gathered thee, and 
thou wouldcji not. That the Lord's own profefling 
people Ihould not believe, nor receive the report that 
is made of him, heightens the complaint, and aggra- 
vates their guilt exceedingly. 2. It is not a complaint 
^s to one fermon, or time ; but it is a complaint fre- 
nuently repejited, z^s to many fruitlefs fermons and 


germ. 6. ISAIAH LIII. i. 125 

times, yea, generations. Ifaiah preached long in ma^ 
ny kings reigns, and yet all along his prophecy he 
complains ot it, as chap. vi. 11. How long, Lordy 
jhall their eyes be blind, and their ears heavy ? hz. 
And chap, xxviii. 9. Whom Jhall I teach dodrine? 
Them that are weaned from the milk, and drawn from 
the breajls, precept miiji be upon precept, and line upon 
line, here a little and there a little. And chap. Ixv, 2. 
All day long I have Jlretched out my hands to a rebellious 
people. And here again. Who hath believed our report ? 
Much and long, or many years preaching, much 
plain and powerful preaching, and yet little or no 
Iruit ; They are fnared and taken, and fall backwardy 
for all that : And this was not in Ifaiah's days only, 
but in Chriil's days, John xii. ■^y, 38. and in Paul's 
days, Rom. x. 16. v/here the very words in the text 
are repeated j nay, it runs down from the firft fpread- 
ing of the gofpel, even to thefe latter days wherein 
we live; many hear, but few receive the report. 3. 
Confider how many they are that complain, it is not 
one or two, or a few, but all the preachers of the 
gofpel : It is not, Lord, Who hath believed my report ; 
but. Who hath believed our report? It is complained 
of by Ifaiah here, and in feveral other places named 
before: It is complained of by Micah, chap. vii. i. 
Woe is me, for I am as they who have gathered the fum- 
mer fruits, as the grape-gleanings of the vintage, there 
is tio clujler to eat, the good man is perifloed out of the 
earth, and ibere is none upright among men, &c. It is 
complained of by Hofea, chap. xi. 7. Though they 
called them to the Mojl High, none at all would exalt 
him ; that is, none would give him the glory of his 
grace in believing on him. Ah fad word ! As is that 
alfo in Pfalm Ixxxi. the Lord calls. Hear, my people^ 
and I will tcflify to thee ; open thy mouth wide, and / 
will fill it : But my people would not hearken to my voice- 
dnd Jfrael would none of mc. And what prophet is 
^here almofl, if I need fay almoft, but one way or- 


120 ISAIAH LIII. I. Serm. 6. 

pther makes this complaint, That though the Lord 
ilretched out his hands all day long, yet it was to a 
rebellious and gain-faying people. Look forward, 
and fee what our Lord fays of John Baptifl, and of 
hinifelf. Whereto Jloall I liketi this generation ? It is like 
children Jitting in the market-places, faying one to ano- 
ihery We have piped to you, and ye have 7iot danced'; 
%vc have mourned to you, and ye have not lamented : 
That is, there is much preaching by men endowed 
with feveral gifts, but none of them do the people 
much good. John preached with much holy aufter- 
ity, like one mourning ; the Son of man moft fweetly, 
like one piping ; yet neither the one nor the other 
prevailed. There are fome Boanerges, fons of thun- 
der, alarming and thundering preachers ; fome Bar- 
nabas's, fons of confolation, fweet comforting preach- 
ers, yet all gain but little on the hearers. Our Lord 
faith. Matt, xxiii. Jerufalem, Jerufalem, how often 
would I have gathered you ? This is the ordinary com- 
plaint, Te would not, A j^th aggravation ,is, If we 
confider who they are that meet with this unbelief 
and unfruitfulnefs in them they preach to ; if it were 
poor cold preachers, fuch as we, alas ! in a great 
meafure are, or fuch as the Scribes and Pharifees were, 
or if it were fuch as had learning only, and not piety, 
it were no fuch wonder to fee them meet with unbe- 
lief and unfruitfulnefs in their hearers ; but it is even 
thofe whom the Lord has fent and fliarpened, as ar- 
rows out of his quiver, as this prophet was. It is 
even his preaching that is fruitlefs in a great meafure : 
And was there ever a more fweet, plain, powerful, 
and delightful preacher than Ifaiah ? that even the 
very reading of his fermons may aft'edl the readers, 
yet is there any that complains more, or fo much as 
he does in the chapters before cited ? Probably yc 
may think, that if Ifaiah were a preacher now, peo- 
ple would be moved by his fermons; yet his preach- 
ing had the fame return and entertainment that ours 


Serm. 6, ISAIAH Lilt. t. nj 

has now : And Hofea called his hearers to the Moft 
High, yet none at all would exalt him. It was their 
work to ftretch out their hands all the day long, but 
the people hardened their necks and refufed to return^ 
Jer. xiii. and Zech. vii. But, ^^hly, Confider all 
thefe were God's fervants and preachers under the 
Old Teftament ; and you may be difpofed to think, 
that under the gofpel, when the veil is laid by, and 
when Chrift himfelf, their Lord and mafter, and his 
apoilles come to preach the gofpel, it (hould be other- 
wife ; yet John the Baptift, who was Chrifl*s har- 
binger, a burning and a fiiining light, a flayed and 
fixed man, not a reed fiiaken with the wind (as many 
of us are too much) a prophet, yea more than a pro- 
phet, yet when he preached, many of his hearers re^ 
jeBed the counfel of God againji ibemfelves^ Luke vii« 
John comes preaching aufterely, and they fay he hath 
a devil ; and if there was any rejoicing in his light, it 
was but for a feafon. And Paul, that chofen veflel, 
how often w^as he perfecuted ? and he makes the fame 
complaint, in the fame words that Ifaiah does, of his 
hearers, efpecially the Jews, A£ls xiii. 46. and xxviii. 
28. and was conflrained to tell them, that he and his 
fellow-preachers behoved to quit them, and betake 
themfelves to the Gentiles : And how does he com- 
plain of the Corinthians and Galatians, and of their 
being bewitched, and fuddenly feduced and drawn a- 
way from the truth and fimplicity of the gofpel, by 
fome felf-feeking, falfe minlfters, coming with coun- 
terfeit glancing among them. We fhall clofe this 
with the confideration of our Lord Jefus, who was a 
nonfuch preacher, of whom it-isfaid, Matth. vii. 22. 
\.\\?i\. be /pake with power, and not as the fcrihes : And 
Luke iv. when he was opening that fweet text, Ifa. 
Ixi. I, 2, 3. it is faid. They all tvondered at the gra- 
cious words that proceeded out of his fiiouth ; and the of- 
ficers that came to him, fay, That never manfpake as 
he /poke ; and yet his complaint is the fame, Matth. 


128 tSAIAH LIII. t. Serm. ^. 

Scxiil. 37. How often would I have gathered ycu^ and 
ye ivoidd not : And John i. 11. it is faid, He came to 
his oion^ and his own received him not. Chorazin^ 
Bethfaida and Capernaum were lifted up to heaven by 
the Lord's preaching to them in perfon^ and yet woe 
after woe is denounced againft them, becaufe they be- 
lieved not, for all his preaching and miracles : And 
it is a wonder, if we look through the hiftory of the 
gofpel, how nian)^ a fweetfermon he made, and with 
what weight and power he fpoke, and fometimes with 
tears, and withal backed his word with miracles, that 
made his hearers acknowledge the finger of God, and 
yet how few were brought to believe on him ? So that 
he makes this very complaint as Ifaiah, John xii. 38. 
Is it not a wonder, when he and his apollles preach- 
ed fo much, and fo long, that the church was fo little 
a flock, and believers fo few in number, even after 
his afcenfion ? Need we any further proof, that the 
gofpel, where it comes, gets but little welcome ? The 
carriage of many among ourfelves is a fad proof of it :. 
We are afraid that many of you do not believe to this 
day, though there hath been amongft you, much, 
long or many years, powerful preaching of the gof- 
pel, but (till live without faith, and are perifliing. 

If this be not enough to clear the dodrine, i. See 
how Chriil fpeaks of it, Matth. xiii. in the parable of 
the fower of the feed, where there are three forts of 
ground that never bring forth good fruit ; and there 
he fpeaks, not only of the time of his own perfonal 
miniftry, but of all other times. 2. Look to the or- 
dinary and daily effed:, or rather confequence of this 
preached gofpel, and it will prove the thing. Do not 
many perifii ? Do not many croud thick in the broad 
way that leads to dedrudion ? And but very f^w fruits 
of faith appear ? Is there not little, lamentably little, 
of a real change in the way and walk of mod to be 
feen ? To clear it yet further, go through the feveral 
tanks of perfons, that in God's account are unbeliev- 

Serm. 6. iSAJAU LHI. i. ti^ 

ers, O ! there will be exceeding few believers in 
Chrift found. Firji then, Confider the grofly profane, 
that are never fo much a? civilized. Secondly^ The 
ignorant, ftupid and fenfelefs, that never mind their 
own fouls, are never afraid of wrath, nor in the leaft 
concerned to make their peace with God. Thirdly^ 
The earthly-minded, that think of nothing but the 
world. Fourthly, Thofe of a civil outward carriage^ 
that have fonie good works, and, as they think, good 
days too, and yet come not near Chrift to clofe with 
him. Fifthly, The hypocrites of all forts, both the 
prefuming hypocrites, that will thank God they are 
better than their neighbours, and yet truft not to 
Chrift, and free grace through him, but feek to efta- 
bllfii their own righteoufnefs, grofs as it is ; and the 
legal hypocrites, that never denied their own righte- 
oufnefs, nor fubmitted to the righteoufnefs of Chrift. 
Lay afide all thefe, I fay, and we leave it to your 
own confciences to judge, how few will be found to 
have faving faith : And therefore I am perfuaded, if 
there be any truth of God delivered to you^ that thisi 
is a tritth. That though the gofpel be preached to ma- 
ny, yet there are but few hearers that do aclually be* 
lieve in Jefus Chrift, to the faving of their fouls. 

Ufc I. The firft ufe of it is, to befeech you to let 
this Imk deep into your mind, as the truth of God, 
for thefe reafons ; i . Becaufe it is a moft ufeful truth ; 
and if ic were believed, would make people very 
watchful over themfelves, and to tremble for fear, left 
they be found among the multitude that believe not^ 
and put them to fecure their intereft in God, and not 
to reft on a faftiion and form of religion, without ob- 
ferving what fruit followeth on the gofpel. Among 
the many evils that undo multitudes, we think this is 
not the leaft, that this truth is never thoroughly fixed 
in them : They think there arc many heathens and 
Turks without the church, and many grofs fwearers, 
drunkards, and other fuch within it, that will perifh. 

Vol. I. No. 2. R but 

130 ISAIAH- Lin. I. Serm. 5. 

but none others, or at leal> but very few, who among 
a profeilinc::; people do perlHi ; neither can ihey be in- 
duced to think it fuch a hard matter to hnd one, or a 
very few that are believers in a country ; fo that if 
Ifaiuh were now alive to cry, Who believes our report? 
each of ihem would be ready to anfwer, I believe. 
2. Becaufe for as certain and ufeful a truth as this is, 
yet generally it is not believed ; people cannot think, 
that ^o few believe, and that believing is fo difficult 
and rare a thing. 1 would afk you this queftion. Was 
it ever a difficulty to any of you to believe ? If not, 
what is it that makes believing fo rare ? What fliould 
move the prophet thus to complain, Who hath believed 
our report? I fliall briefly give you fome evidences, 
that many of you do not really believe this truth. The 
Jirjl is, That fo few of you tremble at the word of 
God : The hiftorical faith that the devils have makes 
them tremble ; but ye have not even fo much : This 
is given as a property of a fuitable hearer of the gof- 
pel, to whom the Lord will look, Ifa. Ixvi. i, 2. that 
he is one who trembles at the word ; but the moft part 
of you that hear this gofpel, are like thefe pillars on 
which this houfe flands, who are never fo much as 
once iTioved at the word : Ye either take not faith to 
be an abfoluteiy neceflary thing, and that ye muft pe- 
jifh without it, or ye think that the faith ye were 
born with will do your bufmefs ; ye do not believe 
that ye are naturally under the power of the devil, 
and led captive by him at his will ; and that without 
holinefs, and a fpiritual gracious frame and ftamp on 
your heart and way, ye fhall never fee God : What 
wonder then that ye come not to reft on Chrift, when 
the very letter of the gofpel is not credited. Afceond 
evidence is, That there is fo little preparation made 
to prevent your eternal hazard : It is faid of Noah, 
Heb. xi. that Noah being "warned of God, prepared an 
ark ; and this is attributed to his faith. It is not pof- 
fible that ye fliould live fo negligently and carelelly, if 


Serm. 6. ISAIAH LITI. i. 131 

ye believed that the curfe of God were purfuing you, 
and that ye vvill be broiigiit to reckon for that which 
ye have done in the body, and that ye will meet with 
God as an enemy; if this were believed, though your 
hearts were harder than they are, it would make you 
tremble, and bring you to other fort of thoughts, and 
more ferionfnefs. A third evidence is. That there is 
no fruit of faith among many of you : for where it is, 
it cannot be altogether fmolhered, but will (liew itfelf 
one way or other : and if ye will ftill allert your faith, , 
I would fay to you as James doth to thofe to whom 
he writes, Shew me your faith by your laorks. If ye 
i'ay, God knows ; I anfwer, That ye fliall find that to 
be a truth that he knows, and he will make you know 
that he does fo : But, alas! that poor (hift will not a- 
vail you when it comes to the pufii. O try your faith 
then by your works : fee what mortification of lufts, 
what repentance from dead works, what growth in 
knov.'ledge, what fnining of holinefs in your conver- 
fation, is attained to. Many of you, even as to 
knowledge, are as if ye lived among Heathens ; manv 
of whom have been as free of vice, and more profit- 
able to others, than many of you are, and cared as 
little for the v.orld as many of you do : How conies 
it to pafs tlien that ye have lived as if ye pretended 
faith, and yet have no fruit ? Ye muit either fay, that 
faith is not neceifary, or that ye may have faith with- 
out fruit, for we are fure your fruit is not the fruit of 
faith. To live honeftly as you call it, what is that? 
There are many Heathens who have gone beyond vou 
in that : we will not fav that mccal honeflv is nothinr, 
but fure it is not all. All the fruits of mere moral 
honelly, are but four fruits, that will fet vour teeth 
on edge : Neither is it your hearing of t!ie word only, 
but your believing and doing of it, that will prohc 
you. It is very fad, that moft plain obvious duties 
are not at all followed ; as, tlie iludying of know- 
ledge : the exercifing of repentance, one of the very 

H 2 lirft 

J33 ISAIAH Llll. I. Serm. 6. 

firft duties, which is never feparated from faith ; the 
humbling of the foul before God ; the loathing of 
yourfelves for all ye have done ; the love of God, 
iffc. for there may be challenges for grofs evils in. 
Heath-ens : and fear is not repentance, but godly for- 
row that caufeth repentance, not to be repented of» 
A fourth evidence is. The want of that work of God's 
Spirit that accompanies faith. Faith is a fpecial work 
pf the Spirit, and the gracious gift of God ; it is 
wrought by the exceeding mighty power of God, 
whereby he raifed Chi id from the dead, and by that 
fame power he worketh in them that believe. No\y 
did ye ever know what this work meant? Did ye ever 
find it to be a difficult work to believe ? Did ye ever 
know what it was to have the Spirit of God conflrain- 
jng your heart to believe ? I fpeak not of any extraoy- 
dinaiy thing ; but certainly faith is not natural, nor 
does it come from pure nature ; and wherever it is, it 
manifefb itfelf by works, and evidenceth the power of 
the Spirit in the working thereof. There are fad evi- 
dences of bitter fruits that fpring from this root, to 
wit. People's being ftrangers to the experimental 
knowledge of the work of faith : As, i. When men 
know no more difficulty to get Chrift, and to red on 
Chrift, than to believe a (lory of Wallace, or of Juli- 
us CiXTfar. 2. When people fay that they believed all 
their days, nnd believed always fmce ever they knew- 
-good from ill ; and though their faith be no true fav- 
ing faith, but a fiincy, yet they will not quit it, and 
it is impoilibie for men to get them convinced that they 
want faith. 3. Whe:i men never knev/ what it is to 
be without faith : it is one of the great works of the 
Spirit, John xvi. 8. to convince us of the want of 
faith. Men, without the fpecial work of the Spirit, 
will be cafily convinced, that breach of the fabbath, 
that Healing, that bearing falfe witnefs, ^c. are fins ; 
^ut how many of you have been convinced of the 
\vant of faith ? vve are conllraiued to fay this fad word 


Serm. 6. ISAIAH LIII. i. 133 

when we look on this text, that it is lamentably ful- 
filled iii your eyes, and even in this our congregation. 
Think not that we wrong fuch of you who have be-r 
lieved our report : Ah I it is few, even very few of 
you, that receive and beUeve this gofpel. 

life 2. The fecond ufe is for convittion. If it be 
ordinary for the greateft part of the hearers of the 
gofpel not to bjelieve, let it fink in your hearts that it 
is no extraordinary thing that hath befallen you : Are 
ye not fuch hearers as many of thofe were who heard 
Ifaiah and Jefus Chrifl ? And if fo, will not this fol- 
low, that there are many, yea, even the throng of 
the hearers of the gofpel that believe not ? And who, 
if Chrifl were gathering fmners by this gofpel, would 
not be gathered ? If, where the gofpel comes, many 
do not believe ; then here in this city, where the gof- 
pel is preached to a great multitude of profefling mem^ 
bers of the vifible church, there are many that do not 
believe. Or let me afk you a reafon why ye do except 
yourfelves ; either this truth holds not fo univerfally, 
or many of you muft fall under it, or elfe give a rea- 
fon why you fall not under it. The truth which Ifa- 
iah preached hath been preached to you, and yet ye 
remain unbelieving, and defpifers of the invitation to 
the marriage of the king's fon, as the Jews did. Wq 
are not now fpeaking of Jews, Turks, nor Heathens, 
nor of the churches in general, nor of other congre- 
gations, but of you in Glafgow, that have this gofpel 
preached amongft you ; and we fay of you, that there 
^re few that believe our report. Think it not our 
word, the application flows natively from the text ; 
not from the neceflity of the thing, but from the or- 
dinary courfe of men's corruption. Are not the fame 
evidences of the want of faith, which we fpoke of, 
amongit you ? How many are there in their life pro- 
fane? How many reft on civility and forniality ? Is 
there not as little repentance now, as was in Ifaiah's 
tiine ? xls little denying gf our own righteoufnefs, and 


134 ISAIAH LIII. I. Serm. 5. 

making ufe of Chrift's, though the word be taught 
by line upon line, here a little and there a little ? Per- 
haps, though ye think that the dochine is true in the 
general, ye will not, ye cannot digeft the application, 
that among fo many of you vifible profefibrs of fr.ith, 
there are but few real believers : Therefore we fliall 
follow the conviclion a little further, by giving you 
feme confiderations to make it ou'-, that v^'e have but 
too juft ground to make application of the doclrine to 
you, efpecially confidering the abounding corruption 
?hat is amonglt you, that ye may be put to iezr the 
wrath that attends fin, and to flee to Chrifl: for refuge 
in time. i. Confider of whom it is that the prophet 
is fpeaking, and of what time ; is it not the times and 
days of the gofpel ? Had not the Spirit (in dictating 
this text of fcripture) an eye on Scotland, and on 
Glafgov ? And do not our Lord Jefus Chrifl and Paul 
apply it in their days ? And why then may not we alfo 
in ours? and when the Spirit fpeaks exprefly of the 
lall: times, that they fhall be perilous, and of the fal- 
ling away of many, fhould it not give us the greater 
alarm. 2. Do not ail things agree to us as to them ? 
Is not the gofpel the fame? Is our preaching any bet- 
ter than theirs ? Nay, had they not much more pow- 
erful preaching ? And if that preaching, which was 
mod powerful, had not efficacy as to many to work 
taith in them, what may we exped to do by our 
preaching ? Are not your hearts as deceitful ? Are 
hot your corruptions as ftrong ? Are ye not as bent 
to backfiiding as they were ? What fort of people were 
they that were unfruitful hearers? Were they not 
members of the vifible church as ye are ? circumcifed 
under the Old Teftament, as ye are baptized under 
the New? Was it not thofe who had Chrift and his 
apofUes preaching to them ? Yea, they were not a- 
jnong the more ignorant fort who did not believe, but 
fcribes and Pharifees ; and thofe not of the profjinell 
fort only, but fuch as came to church, and attended 



5erm. 6. JSJUH LIII. f. 135 

on ordinances, as ye do ; yea, were fuch ar, had gifts, 
and cart: out devils, and preached in Chrifl's name, 
as you may fee, Luke xiii. 6. Now when there are 
fo many, and of fuch rank, who get no good of the 
word, and of fuch, a great many that will feek to en- 
ter, and fliall not be able, to whom Chrift will fay,- 
Depart, I know you not, ye workers cf iniquity. What 
can be the reafon that many of you do fo confidently 
aflert your faith, when there are fcarcely any charac- 
ters of unbelief but ye have them ? Or, what can be 
your advantage in keeping yourfelves carnally fecure, 
when the {trong man in the mean time is in the houfe ? 
and to (liut your eyes, atid make your necks iliff, and 
to refohe, as it were, not only to lie ftill, but to die 
in youf unbelief. I perfuade myfelf, that many of 
you, ere long, will be made to v/onder, that ever ye 
thought yourfelves believers ; and will be galled when 
ye think upon it, that whatever was faid to you, ye' 
would needs maintain your prefumptuous faiths 
When we bid you fuffer the eonviftion to fmk, let 
none put it from themfclves to others, but let every 
one take it home to himfelf ; although we would not 
have any of you caft loofe what is indeed made fail 
and well-fecured, nor overturn a flender and weak 
building, though it were, to fpeak fo, but of two- 
flones height, if it be founded on a right foundation, 
on the rock ; but we fpeak to you that cannot be 
brought to fufpect yourfelves, when ye have juft rea- 
fon to do fo. Sure this challenge and charge belongs 
to fome, yea to many, and we would afk what ground 
have ye to fhift it ? How can ye prove your faith more 

' than others that have none at all ? that ye hope ye 
have faith, will not do your bufmefs, that is no folid 
proof: Ye cannot come to Chrifl, except made fuit- 

• ably fenfible of your dillance, and of that ye have ne- 
ver been convinced as yet. Do ye think to caft your- 
felves on Chrift fleeping, and ye know not how ? cer- 
tainly when the pins of your tabernacle come to be 


1^6 tSAtAti Ltli. I. Serm. ^i 

loofed, ye fhall find that your fancied faith will not 
be able to keep out a challenge. Ye could never en- 
dure to think yourfelves to be Chrift's enemies, or 
that ye wanted faith ; but when death comes, confci- 
ence will awake, and the challenge will get in upon 
you whether ye will or not. Many of you think that 
ye are wronged, when your faith is queftioned or re- 
proved, as if it were an odd and rare thing to be 
gracelefs, or to be members of the vifible church, and 
yet want faith ; and it irritates you to be expoftulated 
with in private for your unbelief: But fuffer this 
^ord now to take hold of you, I befeech you ; and if 
ye could once be brought to fufpeft yourfelves, and to 
think thus with yourfelves, what if I be one of thofe 
many that believe not ? I fear I be in hazard to be 
tniftaken about my faith ; and from that, put on to 
fee how ye will be able to ward off the challenge^ 
and to prove your faith to be found, we would think 
ye were far advanced. O if ye had the faith of this 
truth, that among the many hearers of the gofpel^ 
there are but few that believe, and were brought 
thereby to examine and try yourfelves. There is no 
truth that Chrifl infifts on more than this, That ftrait 
is the gate, and narrow is the way to heaven, and 
that but few find it, and that there are few that be- 
lieve, and few that be faved. If ye did once in ear- 
Hell look on yourfelves as in hazard, and were 
brought to reflefl on matters betwixt God and you, 
it might be, the Lord would follow the convidion 5 
we defire him to do it ', and to him be praife. 


Germ.;. tSAtAH LIII. i. ij^ 


Isaiah LIII. i; 

Who hath believed our report ? And to whom is ihs 
ann of the LORD revealed? 

IT is a fad matter, and much to be lamented, tvheii 
the carrying of fuch good news, as is the report 
of Jefus Chrid in the gofpel, becomes unprofitable to 
them that hear it, and thereby burdenfome to then! 
•that carry it. Men would think, that fuch glad tid- 
ings Is make the heavenly hod of angels to fmg, 
would be very joyful and welcome news to fmners,^ 
and alfo mod encouraging to them that carry it ; and 
where the former is, there the latter will be alfo : 
"Where the word becomes ufelefs and unprofitable to» 
hearers, it is burdenfome, as to the concomitant and 
effect, to honed miniders that fpeak iti Though 
Ifaiah brought this news in a very plain, powerful, 
pleafant, and fweet manner to the people he preach- 
ed to, and that frequently, yet in the midd of his 
fweet prophefies he breaks out with this complaint. 
Who hath believed our report? He is carrying glad tid- 
ings, yet taking a view of the unbelief of his hearers 
nov/ and then, he complains of it to God in his owii 
name, and in the name of all the miniders of the gof- 
pel that fhould come after him. 

We fhewed you, that it was a very ordinary things 
where the gofpel comes in greated plenty and power, 
for the hearers thereof to meet it with much unbelief j 
a truth that was verided in Ifaiah's time, and that he 

Vol* I. No. 2. S forefaW' 

.138 ISAIAH LIIL I. Serm. 7. 

forefaw would be verified in the days of the gofpel, 
and therefore it is our report ; not only is it the re- 
port of Ifaiah, but it is the report of Chrift and of 
Paul, who make the fame complaint, and quote the 
fame words of Ifaiah : And need we doubt of the truth 
of it, when Ifaiah in the Old, and Paul in the New 
Teflament, thus complain ? Not to fpeak of their, and 
our Lord and Mailer, who came to bis oivn, and his 
own received hiin not ; and of whoih when he came, 
they faidj This is the heir^ come^ let us kill him. Need 
we, I fay, doubt of the truth of the doftrine, or to 
think it flrange to fee it fo in our time, and that we 
have the fame complaint, when the means (at leaft the 
.inftruments) are incomparably far below what they 
were then, though it be Hill the fame gofpel ? 

The prophet's fcope is, to give advertifement and 
warning to the hearers of the gofpel for the time to 
come of this common evil, even the abounding of un- 
belief in them that hear it. i. That he may prevent 
the fcandal of the unfruitfulnefs of the word, where it 
comes. 2. That he may add a fpur of excitement to 
the hearers of the gofpel to endeavour to make ufe of 
it, and not to reft upon means, how powerful and 
lively foever they be, but to prefs forward to the end 
they aim and fhoot at. 3. That he may put men to 
the trial, and that they may be brought to look in 
upon themfelves, whether they be or be not in this 
black roll of ihem that receive not the report : And 
we think, if any thing put men to be fufpicious of 
themfelves, and to commune with their own hearts 
about their foul's flate, this fhould do it ; efpecially 
when they all confider how this evil agrees to all timesj 
and yet more efpecially to the times of the gofpel, and 
how it is an evil that abounds, not only among the 
profane, but among thofe who are civil and zealous 
too for the righteoufncfs of the law, it fhould make 
them put themfelves to the trial, and not to take every 
thing to be faith that they fancy to be fo 3 for either 


Serm. 7. ISAUH LTII. 1. 139 

this do6l:rine is not true, that wherever the gofpel 
comes it meets with unbelief in mofl part of its hear- 
ers, and cannot be applied to this generation, or that 
there is much faith in this generation that we live in 
that will not be counted faving faith. If all of you 
were believers, there were no ground for this corn- 
plaint ; and if we take peoples own word, we can 
hardly get a perfon but will fay he believes : So that 
the generality of mens hearts run quite contrary to 
this truth ; and therefore we fay, it is the fcope of ' 
this do<^rine to give people the alarm, and to put 
them to fufpecl and try themfelves : I do not mean 
that any fho'uld doubt the work of faith where it is in- 
deed, for that is alfo a part of our unbelief; and, or- 
dinarily, when unbelief fails on the one fide, the de- 
vil makes it up on the other, and makes tender fouls 
queftion their faith when they begin to believe, as if 
they could mend unbelief with unbelief: But it is to 
fuch that we fpeak, v/ho cannot be brought to fufpetl 
their faith. Certainly ye will wonder one day, that 
ye fhould have heard fuch a plain truth, and yet would 
not fo much as afk your own hearts whether there was 
reafon to fufpedt your want of faith ; as it is faid, that 
Chrift marvelled at their unbelief who heard him, fo 
may we at yours, and ere long ye fhall alio marvel at 
yourfelves on this account. 

Before we profecute this ufe, and the reft any fur- 
ther, we fhall fpeak to another dodrine, and it is the 
laft that flows from thefe words, tending to the fame 
fcope to make us aware of unbelief, which the \)to- 
phet makes fuch a heavy ground of complaint. Tlie 
'do6lrine then is, That- if there were never fo many 
under unbelief, and never fo many who refufe to re- 
ceive Jefus Chrift, yet unbelief is a hn, and a moft 
dreadful fin ; which, though people h;id no more, 
will feclude them from heaven. Th-^re were no 
ground for this complaint, if it were not fo ; even as 
the prophet would have had no ground to complain of 

S 3 the 

I40 ISAIAH LIII. r. Serm. /, 

the peoples unbelief, if there were not many unbeliev- 
ers. So unbelief is a very great fin in whomfoever it 
is, and makes them exceeding fmful : or take the 
doclrine thus, It is a very great fm for a people to 
whom Chrill is oiFered in this gofpel, not to receive 
him, and reft upon him for falvation, as he is offered 
to them therein ; and it arifeth from this ground, 
that where Chrift is not received, there the minifters 
pf the gofpel have ground of complaint, for it fup- 
pofes a great defed in their duty, ieeing it is their 
<iuty to believe ; yea, the great gofpel-duty on which 
qll other duties hang, and which is called for by many 
ties and obligations : This is bis ccnunandmcnt (faith 
John in his firft epiftle, chap. iii. 23. j that ye bdieve 
on the name of his Son yefus Chri/i ; therefore it muft 
be a great fin not to believe. 

There are, in (lioi t, three things comprehended iu 
this doctrine (fpeaking of unbelief, not only as oppo- 
fite to hiftorical faith, which we commonly ca,ll /«/?- 
delity, but as it is oppofite to faving faith, which is 
that which is called foj here) i. That unbelief, or 
not receiving of Chrift, is a fm, or a thing in its owri 
nature fmful : It is a fm, as well as adultery, murder. 
Healing, lying, fabbath-breaking, 'is'c. Yea, and in 
the aggravations of it, a fin beyond thefe. It is a,s 
contrary to the word and will of God, and is as con- 
trary to the Divine Majefty, as drunkennefs, murder, 
adultery, or any other fm ; the pofitive command of 
believing being as peremptory, plain and particular, 
as thefe negative ones are, the breach of it muft be 
as fmful. 2. That there is fuch a kind pf fin as un- 
behef, befides other fins, and fuch a diftinft duty a^ ' 
believing, that if men could do all other duties, if this 
duty of believing be wanting, they will be ftill finful, 
and there will be ftill ground of complaint : And if 
faith be a particular duty required, and diftinct from 
other duties and graces, as it is clear it is. Gal. v. 21. 
^^hea unbelief muft be a particular fin, diftin<^ from 

" other 

Serm. 7. ISAIAH LIII. i. 141 

other fins, though it hath influence on other fins, as 
faiih hath on other duties. So Rev. xxi. 8. it is 
ranked among the moft abominable fms. The reafon 
why we mark this is, becaufe there may be feme in 
whom fome grofs fms, as adultery, bloodflied, and 
the like, do reign, and they get that name to be call- 
jpd adulterers, murderers, is'c. others may poflibly be 
free of thefe, who yet have unbelief reigning in them, 
and therefore they get that name to be called unbe- 
lievers, and are ranked with the groflefl of evil-doers. 
3. That even many in the times v.'herein the fcriptures 
were written, and in every age fmce, are found guilty 
of this fm, and condemned for it, who are, as to fe- 
veral other things, commended. Hence it is faid, 
Rom. X. 3. of the Jews, that they had a %e(il of Gody 
which in itfelf is good, though not according to know- 
ledge, yet it was their main lett and obftrudion in the 
way to life, Thc.t being igjiorant of God's right eoufncfs, 
they ivent about to eJiabUjh their own : For as much zeal 
as they had for the law of Mofes, feeing they did not 
receive Jefus Chrift, and his righteoufnefs by faith, it 
made any other good thing they had unacceptable : 
And the reafon why we mark this is, that people may 
fee that it is not only for grofs fms, and with grofs 
fumers, that the gofpcl complains and expoftulates, 
but it is alfo for not fubmitting unto, and not receiv- 
ing the righteoufnefs of Chrift ; and therefore ye are 
far miftaken, that think yourfelves free from jufl 
grounds of challenge, becaufe, forfooth, ye are free of 
murder, adultery, drunkennefs, and the like. Do 
ye not confider, that unbelievers are in the fame rank 
and roll with abominable whoremongers, forcerers, 
idolaters and dogs ? And is not unbelief contrary to 
the command of God, as well as murder, adultery, 
and thcfe other grofe fms ? And therefore people think 
little of unbelief, thovigh it be very common, if they 
be free of other grofs fms. 4.- We fliall add a fourth 
j ^hing which the dptlrine implies. That unbelief, tho* 


U5 ISAIAH LIII. I. Serm. 7. 

there were no other fin, is exceeding finful ; and is, 
firji. The great ground that makes God export ulate 
^ith the hearers of the gofpel, and that makes them 
fall under the complaint, John v. 40. Te will not come 
to me, that ye may have life ; and Mat. xxiii. 37. Hoio 
often would I have gathered youy and ye would not. 
And for fubflance, it is the Lord's great complaint of 
mod of his profefling people ; Pfal. Ixxxi. 11. I am 
the hard thy God, open thy 7nouth wide, and I will JiU 
it ; but juy people would not hearken to Tiiy voice, and 
Jfrael would none of me ; and then follows, that my 
feople had hearkened unto my voice. There is no fin 
the Lord complains more of than this, and it is the 
great complaint of all his fervants. Secondly, Behold 
how the Lord threatens this fin, and punifhes for it ; 
fee Pfalm xcv. 7. and Heb. iii. 7. and Heb. iv. 8. 
where he fwears in his wrath againll unbelievers, that 
they ihall not enter into his reft. Adultery and mur- 
der do not more certainly keep men from heaven than 
this of unbelief, yea they are joined together, Rev, 
xxi. 8. fee alfo, Luke xii. 46. where the fevereft: 
judgment that is executed is upon unbelievers ; and 
in the man that had the offer of Chrift, and did not 
receive it, and put on the wedding-garment, Matth, 
xxii. 12, 13. fee it alfo in the words that are pro- 
nounced againft Chorazin, Bethfaida and Capernaum, 
Matth. xi. and our blefied Lord Jefus loves not, to 
fpeak fo, to pronounce woes, but to blefs his people ; 
yet when they have the offer of life through him, and 
will not receive it, he pronounces woe after woe up- 
on them, and of what fort were they ? even beyond 
thefe that came upon Tyrus and Sidon, upon Sodom 
9nd Gomorrah : We think fuch threatnings as thefe 
fhould make people not to think unbelief a light or 
Jittle fin ; or, that there is any ground of quietnefs, 
fo long as they are in a felf-righteous condition, and 
have not their peace made with God through Chrift. 
Thirdly, Look further, to the greatnefs of this fin v\\ 


Serm. 7. ISAIAH Llll. t. 14^ 

the ftrange names that the Lord puts upon it, r Joha 
V. II. He that believes not^ hath made God a liar : 
And is there any fin that hath a groffef name or efFeft 
than this ? for it receives not the report which he hath 
given of his Son : he tells people that h^ppinefs is to 
be gotten in him only, and they think to be happy 
though they take another way ; they believe not the 
report, for if they believed it, they would receive 
Chrift as their hfe : fee further what names are given 
to it, Heb. vi. 6. and Heb. x. 20. which tboiigh they 
be there given, with other aggravations of finning. 
luilfully, with defpite^ &c. with refped to the unpar- 
donable fin, yet who are they that live under the 
gofpel and believe not, but in a great meafure they 
will be found capable of moft of them at lead? // is 
called a crucifying of the Son of God afrefh^ a putting 
hifn to open Jhame, he. And who are they that do 
this, and on what ground ? It is unbelievers, through 
their unbelief: They think not Chrift worth the hav- 
ing, and reject all that is fpoken of him, and cry 
away with him, as the Jews did : And as to their par- 
ticular guilt, they crucify him ; for they cannot re- 
fufe him, without affronting him ; and can there be 
a greater affront to him, than, when he condefcends 
fo very low, to think fo little of him ? Fourthly, Con- 
fider the expreilions under which he fets out his be- 
ing affected, to fay fo, with this fin : he was fo affec- 
ted with it, Mark iii. 5. that it is faid. He was griev^ 
edfor their unbelief He had many forrows and griefs, 
and fufFered many things, but this grieved him fome 
way more than all : and it is faid, Mark vi. 6. that 
He marvelled becatfe of their unbelief : it is not faid, 
that he marvelled at their adulteries, and their grofs 
fins ; but that when he was taking fuch a convincing 
way to demonftrate to them his Godhead, yet they 
would not believe on him, he marvelled at that. So 
Luke xix. 41. it is faid, that when he came near to 
Jerufalem he weeped over it j and why ? the follow- 

144 ISJiJH LIIL i. Serm. 7. 

ing words tells us, that ibou hadji known in this thy 
day the ihiu'is that belong to thy peace ! That is, O that 
thou hadft believed, and received the goipel, at leaft 
in this thy day, (though thou did(t it not before) 
when thou wail, and art fo plainly and powerfully 
called to this duty ! And ye may know that it behov- 
ed to be fome great thing that made him to weep^ 
when all that tihe devil and Pontius Pilate, and the 
Jews could do, made him not to weep. It is faid, 
Matth. xi. that he upbraided thofe cities that he had 
preached much in on this ground : Sure when he that 
gives liberally, and upbraids none, does upbraid for 
this fin, it fliews how much he was prefied with it^ 
And Luke xiv. 21. it is faid of this fin, that it anger- 
ed him, and he is not eafily angered : finners need 
not fear to anger him by coming to him, but when 
they come not, he is angry. It is faid, Matth. xxii. 
7. he was wroth at this fin : and it is on this ground 
that, Pfal. ii. 12. we are bidden, Kifs the Son, leji he 
he angry ; that is, to exercife faith in hitti ; for if we 
do it not, he will be angry, and we fhall peri(h^ 
There are other aggravations of this fin, which we 
leave till we come to the application. 

Ufe 1. Is there not as much here, though people 
had no more but their unbelief, as may make theiil 
know it is aii evil and bittef thing, and as may make 
them fcare at it, and f^ee from it, and to fear, left 
they be found under the guilt of it, when called to a 
reckoning, efpecially when unbelief is fo common, 
that few fufpecl: themfelves or fear it : There is hardly 
any ill but ye will fooner confefs, than with this of un- 
belief; and there is no duty nor grace that ye more 
readily think ye perform and have, than this of faith, 
and it is come to that height, that people think they 
believe always, and know not what it is to mifloelieve. 
Do ye think that this prefumptuous and fancied faith 
will be counted for faith ? Or that Chrift, who fifts 
faith narrowly, will let it pafs for faving faith ? Noj 


Serm. 7. ISAIAH Lltl. i. i4j 

Ufe 2, Is there not here ground of advertlfement^ 
awakening, roufing, and alarm to many, that think 
themfelveS free of other fins ? If the Spirit were com- 
ing powetfully to convince of fin, it would be of this^ 
Becaufe ihey believe not^ as it is, John xvi. 9. and we 
are perfuaded many of you have need of this convic* 
tion, that never once qiieftion your having of faith^ 
or care not whether ye have it or not. Put thefe twd 
doctrines together. That unbelief is an abominable fin, 
and that it is notvvithftanding a very common fin, and 
let them fink deep into your hearts, and they will give 
you other thoughts ; if this plain truth of God pre- 
vail not with you, we kilow not what will : But the 
time cometh when ye (hall be undeniably convinced 
of both, that unbelief is a great fin, and that it is a 
Very common fin ; and of this alfo, that It is an abo- 
minable and loathfome thing, and very prejudicial 
and hurtful to yoii. 

Ufe 3. For a third nfe, if It be io, let us afk this 
queftion, How comes it to pafs that fo many In trying 
their flate, and in grounding of it, lay fo little weight 
on faith, and think fo little of unbelief? I ani fpeak- 
ing to the generality of you, and let not others wrong 
themfelves, nor miftake ihe intent of this fcripturej 
How is it, I fay, that the generality of yOu that hear 
this gofpel, come under this common and epidemick 
temper, or rather difl'emper, to maintain your peace 
and confidence, when ye can, in the mean time,' 
give fo little proof of it? Think ye that faith cannot 
be miflirig or miftaken, that it is ofdinafy afid com- 
mon, or that it is indilTerent, whether ye have it or 
not ? We are perfuaded that many of you think, that 
if ye had a good mind, as ye call it, and a fquare, 
civil, honefi walk, and keep (till your good hope, 
that all will be well ; ye never doul3t, nor quefilon 
whethef ye haVe received Chfift or not : But if unbe- 
leif lie in your bofom, (I mean not doubting-defpera- 
tion, or queftioning of the Godhead, but the not re- 
VoL. I. No. 2.. T ceivln^ 

146 ISAIAH LIIT. I. Serm. 74 

ceiving of Chrirt: and his righteoufnefs) though ye had 
more than ordinary hypocrites have, ye will for this 
fin of unbelief lind yourfelves under the (landing 
curfe of God; for our Lord fays, John iii. i8. He 
that believes not is condemned already ; and ver. 36. 
T/je ijjrath of God abide th on him. 

In prefiing of this ufe, I (hall fliew, by a few ag* 
gravations of this fin, why the Lord layeth fo much 
weight upon it ; and that, not fo much as it oppofeth 
faith, as it is a condition of the covenant of grace, 
and a means to unite us to Chrift, but mainly as it is 
a fni thwarting his command : And, i . It thwarteth 
with both the law and the gofpel ; It thwarteth with 
the commands of the firft table, and fo is a greater 
fm than murder or adultery, nay than Sodomy, tho* 
thefe be great, vile, and abominable fms ; which may 
be thought ftrange, yet it is true, it makes the perfoii 
guilty of it, more vile before God than a Pagan-fodo- 
mite j the nature of the fn being more heinous, as 
being againO: the firft table of the law in both the firx^l 
and fecond commands thereof, it being by faith in 
God that we make God our God, and worfhip God 
in Chrift acceptably. Next, It is not only a fin 
againft the law, but a fm againft the gofpel, and the 
prime flov^^er, to fpeak fo, of the gofpel ; it comes in 
contradi«5lion to the very defign of the gofpel, which 
is to manifcft the glory of the grace of God, in bring- 
ing finaers to believe on Chrift, and to be faved thro' 
him ; but he can do no great things of this fort a- 
mongft unbelieving people, becaufe of their unbelief: 
It bindeth up his hands, as it were, to fpeak fo with 
reverence, that he cannot do them a good turn. 2. 
It ftrikcs more diretlly againft the honour of God, 
and of the Mediator, and doth more prejudice to the 
miniftry of the gofpel, and caufeth greater dcftruc^ion 
of fouls than any otlier fin : It is poftible, notwith- 
ftanding other fins, that Chrift may have fatisfaftion 
for tlie travel of his foul, and there may be a relation 

bou nd 

Serm. 7. ISA J AH Llll. i. 147 

bciind up betwixt him and finners notwithflanding 
them; but if this fm of unbelief were univerfal, he 
fliould never get a foul to heaven. The falvation of 
fouls is called, The pleafitre of the Lord ; but this ob- 
ftru^ls it, and clofeth the door betwixt finners and 
accefs to God ; It flrikes alfo at the main fruit of the 
miniftry ; it makes them complain to God, that the 
word they preach is not believed ; it fruftrates the ve- 
ry end of the miniftry, and it comes nearell the de- 
flruclicn of immortal fouls : We need not fay, it brings 
on, but it holds and keeps the wrath of God on fin- 
ners for ever ; He that bcUevelh not (as we fnewed be- 
fore from, John iii.) is condemned ah'cady, and the 
ijurath of God abideth on him. 3. More particularly, 
I'here is nothing in God (even that which is mofl ex- 
cellent in him, if we may fpeak fo, not excepted) but 
it flrikes againfl it ; it firikes againfl: his grace, and 
fruftrates that : When Chrifl; is not received, fome 
fort and degree cf defpite is done to the fpirit of grace ; 
Unbelievers thwart him in the way of his grace, and 
will have no fpiritual good from him : Jt comes in 
oppofition to his goodnefs ; for where unbelief reigns, 
he hath no accefs, in a manner, to comniunicate it : 
It ftrikes againit his faithfulnefs ; there is no weight 
laid on his promifes, it counts him a liar ; in a word, 
it ftrikes againft all his attributes. 4. There is no 
fin that hath fuch a train of fad confequences follow- 
ing on it ; it is that which keeps nil other fins alive, 
for none hath vi£i:ory over any fin but the believer ; 
the unbeliever lies as a bound flavc to every fin, and 
it is impofllble to come to the acceptable performance 
of any duty without fiiith, for none can conic fuitably 
to any duty without a promife : And can any but a 
believer comfort himfelf in making ufe of any pro- 
mife ? 

We fhall clofe our difcourfe, with fpeaking a word 
to that v/hich we hinted before, even to let you fee, 
not only the commonnefs of unbelievers, but the great 

T a hazard 

148 ISAIAH LIIF. i. Serm. 7, 

hazard that flows from it, and the exceeding great 
evil of it : If we be only convinced of the common- 
pefs of it, it will not much trouble us, except we be 
alfo convinced, and believe the hazard of it ; but if 
we were convinced of both, through God's bleffing it 
rnight affed us more, and neceffitjite us to make 
more ufe of Chrift. You that (land yet at ^ diftance 
from Chrift, can you endure to lie under this great 
guilt aiid ground of ccntroverfy that is betwixt hini 
and you? Do ye think it little to venture on his up- 
braiding? and woes, even fuch woes as are beyond 
thofe that came on Sodom, the heavy curfe and ma- 
ledidiori of God ? And yet we fay to you who are 
moll civil, difcreet, formal, and blamelefs in your 
converfation, if there be not a fleeing in earnefl tq 
Chrift, and an exercifipg of faith on him, the wrath 
of God not pnly waits for you, but it abides on you, 
O tremble at the thoughts of it; it were better tq 
Jiave your head thruft in the fire, thari your fouls and 
bodies to be under the wrath and curfe of God for e- 
ver. It is not only the ignorant, profane, drunkard, 
fwearer, adultery, whoremonger, l^fc. that we have 
to complain of, and expofiulate with, but it is the 
imbeliever ; who, though he be lift up to heaven, 
fliall be caft down to the pit of hell. If you alk, what 
is all this that w^ would be at ? It is only this in a 
word, we would have you receive Chrift : If ye think 
that unbelief is an exceeding great evil, and that it is 
an horrible hazardous thing to lie under it, then hafte 
you out of it to Chrift ; O ! hafte, hafte you out of 
it to Chrift ; kifs the Son left he be angry ; embrace 
hipi, yield to him ; there is no other poflible way tq 
be f^e^ of th^ evil, or to prevent the hazard. 


iSerm. 8. I5JIJH LIII. i, I49 


Isaiah LIII. i. 

W/jo hflth believed our report ? And to ivhom is the arm 
of ths LQ RD revealed? 

T IS a great encourageraent and delight to the mi- 
niilers of the gofpel, and it is comfortable and 
refreflilng to hearers, when the melTage of the gofpel 
is received, and our Lord Jefus Chrift is welcomed j 
but on the contrary, it is burdenfome and heavy, 
when there are few or none that believe and receive 
the report, when their labour and flrength is fpent 
in vain, and when all the aflemblings of them toge- 
ther that hear the word of the gofpel is but a treading 
of the Lord's courts in vain : If there were no more 
to prove it, this complaint of Ifaiah, fpeaking in his 
pv*?n name, and in the names of all the miniflers of 
the gofpel, is fufficient ; for as comfortable mefTa- 
gt^ as he carried, (and he carried as comfortable mef- 
fages as any that we can hear) yet there was a general 
non-profiting by the word of the gofpel in his mouth. 
"When we meet with fuch words as thefe, our hearts 
Ihould tremble, when we confider how general and 
common arj evil unbelief, and the not receiving of 
pf Chrift, is, how horrible a fin, how abominable to 
God, and how hazardous and defiruftive to ourfelves 
it is, and how rare a thing it is to fee or find any num- 
ber believing and receiving this mefiage of the gofpel. 

We fpoke from thefe words to thefe doctrines j 
Firji, That where the gofpel comes, it offers Jefus 
Chrift to all th^t hear it. Secondly, That the great 



thing called for in the hearers of the gofpel, is faith 
in him. Thirdly^ That, notwithltanding, this unbe- 
lief is an exceeding common evil in the hearers of the 
gofpel. Fourthly, That it is a very nnful, heavy, 
and fad thing not to receive Chrift, and believe in 
him, all which are implied in this fhort, but fad com- 
plaint, Who hath believed our report ? 

We fhall now profecute the ufe. and fcope of this. 
The lafl ufe was an ufe of convidion of, and expoftu- 
latlon with, the hearers of the gofpel, for their being 
io fruitlefs under it, ferving to difcover a great deceit 
among hearers, who think they believe, and yet do 
it not; whence it is that fo many are miftaken about 
their foul's flate, and moft certainly the generality are 
iBiilaken, who live as if believing were a thing com- 
mon to all profefTors of faith, while it is fo rare, and 
there are fo very few that believe. 

The next m{q is an ufe of exhortation. That feeing 
unbelief is fo great an evil, ye would by all means 
efchew it ; and feeing faith is the only way to receive 
Chrift, and to come at life through him, ye would 
feek after it, to prevent the evil of unbelief. This is 
the fcope of the \vords, yea, and of all our preaching 
that when ChriR-, and remiffion of fins through him, 
is preached to you, ye would by faith receive him, 
and reft upon him for obtaining right to him and to 
she promifes, and for preventing the threatnings and 
curfes that abide unbelievers. We fliall not again re- 
peat what faith is, only in fliort it comes to this, that 
feeing Chrift hath fatisfied juftice for fmners, and his 
iatisfaclion is olFered in the gofpel to all that will re- 
ceive it, even to all the hearers of the gofp'cl, that hn- 
ners in the fight and fenfe of their loft condition 
would fice into him, receive and reft upon him and 
his fatislaclion, for p;irdon of fin, and making their 
peace with God. Is there need of arguments to per- 
fuade you to this ? If ye be convinced of your fmful- 
iiefs, and of your loft (?ftate without ChrTft, and that 


Serm. 8. ISAUH LIII. i. 15! 

there is a judgment to come, when fmners mufl: ap- 
pear before him, and be judged according to that 
which they have done in the body ; and if ye have 
the faith of this, that fmners that are not found in 
Chrifl: cannot ftand, (as, by the way, woe to that 
man that is not found in him, if it were a Paul ; for 
even he, he is only happy by being found in him, not 
having his own righteoufnefs, but Chrifl's) and with- 
al, that there is no other way to be found in him but 
by faith, (which is that which Paul hath for his main 
fcope, Phil. iii. 9, 10.; then to be found in him by 
faith Ihould be your main work and ftudy. This is 
what we fliould defign and endeavour, and to this we 
have accefs by the gofpi?l ; and it is, in fliort, to be 
denuded of, and denied to our own righteoufnefs, as 
to any weight we lay upon it for our j unification be- 
fore God, and to have no other thing but Chrifl's 
righteoufnefs offered in the gofpel, and received by 
faith to refl upon for juflification, and making our 
peace with God. This is it what we command you to 
flee to, and by all nieans to feek an interefl in ; that 
when the gofpel makes ofTer of Chrifl, and righteouf- 
nefs through his fatisfadion, and commands you to 
believe in him, when it lays him to your door, to your 
mouth and heart, that ye would refl upon him for 
making your peace, and the bearing of you through 
in the day of your reckoning before the tribunal of 

That we may fpeak the more clearly to this ufe, w6 
fhall fhortly fnew you, i. What ground a lofl nnnef 
hath to receive Chrift, and to trufl to him. 1. What 
warrants and encouragements a fmner hath to lean 
and trufl to this ground. 3. We fhall remove a 
doubt or two, that may fland in the way of fmners 
refling on this ground. 4. We fhall give fome direc- 
tions to further you to this. And, 5. We fhall give 
you fome charafters of one that is tenderly taking this 
way of beUeving : and becaufe this is the way of the 


tsi JSAIAH Lilt. I. Serrii. 8. 

gofpel, and we are fure there is not a word ye have 
inore need of, or that, through the blefling of Godj 
may be more iifeful ; and there is not a word more 
Uncontrovertible, which all of you will ai^'cnf to the 
truth of, to wit. That there is a great good in believ- 
ing, and a great evil in unbelief; we would exhort 
you the more ferioufly to lay it to heart. O think not 
that our coming to fpeak and hear is for the fafhion, 
but to profit ! Lay yourfelves therefore open to the 
exhortation, and let the word of faith fink down into 
your hearts, confidering that there is nothing ye have 
more need of than of faith, and that ye will riot find 
it fafe fdr you to hazard your fouls on your own righ- 
teoufnefs, or to appear before God without Chrift's 
righteoufnefs, and that the only way to come by it is 
faith. This may let you fee the neceffity of believing ; 
and that it is of concernment to try how it is with you 
as to that : And therefore again and again, we would 
exhort you in the fear of God, that ye would not ne- 
gleft fo great a falvation, which through faith is to 
be obtained, but lay it to heart, as ye would not have 
all the fervants of God, who have preached the gof- 
pel to you, complaining of you. It is our bane that' 
we fufped: not ourfelves ; and indeed it is a wonder, 
that thafe who have immortal fouls, and profefs faith 
in Chrift, fhould yet live ^a feeure, and under fo lit- 
tle care, and holy folicitude to know, whether they 
have believed or not, and fho.uld with fo little ferioils 
tohcernednefs put the matter to a trial : but we pro- 
ceed to the particulars we propofed to fpeak to. 

And firfl to this, That ye have a good folid gfound 
to believe on ; for clearing of which we would put 
thefe three togethef. i. The fulnefs arid fuffi'ciency 
of the Mediator Jefus Chrift ; in whom all the riches 
of the gofpel are treafured up ; in whom, and by 
tvhom our happinefs comes, and who wanti^ nothing 
that may fit him to be a Saviour ; Who is able iofavc 
to the iiilermojl all that come unto God by him. 2: The 



Serm. 8. ISAIAH LIIT. i. 153 

good order, freenefs, and fulnefs of the covenant of 
grace wherein it is tranfaclcd ; that the fuhiefs that is 
in the Mediator Chrifl: {hall be made good to believers 
in him, and by which loft fmners, that by faith flee 
unto him, have a folid right to his fatisfadion, which 
will bear them out before God ; by which tranfaclion, 
Chrift's fatisfaction is made as really theirs, when by 
faith it is clofed with, as if they had fatisfied and paid 
the price themfelves ; 2 Cor. v. 2 1 . He who knew no 
Jin was made fin for us^ that we might be made the righ- 
teoufnefs of God in him : And this confideration of the 
legality and order of the covenant ferves exceedingly 
to clear our faith as to the ground of it, becaufe by 
this covenant it is tranfacled and agreed upon, that 
Chrift fhall undergo the penalty, and that the believ- 
er in him fhall be reckoned the righteous perfon : if 
there be a reality in Chrifl's death and fatisfatlion to 
juflice ; if he hath undergone the penalty and paid their 
debt, there is a reality in this tranfaftion, as to the 
making over of what he hath done and fuffered to be- 
lievers in him ; and the covenant being fure and firm 
as to his part, he having confirmed it by his death, 
it is as fure and firm as to the benefit of it to the be- 
liever in him. 3. The nature of the offer of this grace 
in the gofpel, and the nature of the gofpel that makes 
the offer of the fulnefs that is in Chrifl by virtue of 
the covenant : It is the word of God, and hath his 
authority, when we preach it according to his com- 
mand, as really as when he preached it himfelf in 
Capernaum, or any where elfe, even as the authority 
of a king is with his ambafl'ador, according to that, 
2 Cor. v. penult ver. We are ambaffadors for Chriji, 
as though God did befeechyoii by us, there is the Father's 
warrant and name interpofcd ; and for the Son's it 
follows. We pray you, in Chrift's ftead, be ye recon- 
ciled to God ; add to this the nature of the offer, and 
the terms of it, there is no condition required on our 
part, as the precife condition of the covenant, but be- 
VoL. I. No. 2. U lieving. 

154 ISAIAH LIII. I. Serm. 8. 

lieving. Now when thcfc are conjoined, we put it 
to your confcience, if ye have not a good ground to 
truil to, and a Sufficient foundation to build on ; and 
if fo, it ought to be a powerful attractive motive to 
draw you to believe in him, and to bring you to reft 
on him by believing. 

Secondly, We have alfo many warrants and encour- 
agements to ftep forward, and when Chrift in his 
fulnefs lays himfelf before you, to caft yourfelves on 
him, and to yield to him: If we could fpeak of them 
fuitably, they are fuch as may remove all doubts that 
any might have in coming to him, and may ferve to 
leave others inexcufable, and unanfwerably to convince 
them that the main obflruclion was in themfelves, 
and that they would not come unto him for life ; he 
called to them, but none would exalt him, i. Do ye 
not think that the offer of this gofpel is a fufficient 
warrant and ground of encouragement to believe on 
him ? And if it be fo to others, ought it not to be a 
fufficient warrant and encouragement to you, when 
he fays, Pfal. Ixxxi. lo. Open thy mouth ividc, and I 
ivUlfiU it ? What excufe can ye have to fliift or refufe 
the offer ? If ye think Chriil real in his commands, is 
is he not as real in his offers ? 3. He hath fo ordered 
the admini(l:ration of this gofpel, as he hath purpofe- 
ly prevented any ground that we may have of doubting 
to clofe with Chrift : He hath fo qualified the objei^l 
of this grace in the gofpel, that thefe of all the world 
that men would think fnould be fecluded, are taken 
in to be fliarers of it; for it hjinners, Iq/ljinners, felf- 
dcjiroyers, ungodly, the Jhccp that have wandered, the 
poor, the needy, the yiaked, the captives, the prifoners, 
the blind. Sec. according to that of Ifa. Ixi. 1, 2. The 
Spirit of the Lord God is upon mc ; he hath fent me to 
preach glad tidings to the meek or poor, to bind up the 
broken hearted, to proclaim liberty to the captives, the <?- 
pcning cfthc prifonto them that are bound, ^-c. and Ifa. 
Iv. 1 . thofe who are invited to come to the fair of 


Scrm. 8. ISAIAH LIII. i. 155 

grace are fuch as are ihlrjiy^ and fuch as '■juant mo- 
ney ; who amono- men ufe to be fecluded, but in grace's 
market they only are welcome ; it is to them that 
grace fays, Ho, come: and Rev. xxii. 17. Whofcever 
lulll let him coine^ and take of the ivciter of life freely. 
It is not only (to fay fo with reverence) thole whom he 
willeth, but it is ivhcfoe-ver will ; and fo if thou wilt 
come, grace puts the offer Into thy hand, as it were, 
to carve on ; to let us know, that he allows flrong 
confolation to believers, and that either the hearers 
of this gofpel fhall believe, or be left without all excufe ; 
He hath it to fay, as it is, Ifa. v. What could 1 have 
dene to ;;/y vineyard that I have not done. If ye had the 
offer at your own will, what could ye put more in it ? 
It cannot be more free than ivithoiit money, it cannot 
be more ferioufly preffed than with a Ho, and yes, 
to come. Sometimes he complains, as John v. 40. 
Te ivill not come to me, that ye 7niisht have life ; and 
fometimes weeps and moans, becaufe finners will not 
be gathered, as Luke xix. 41, 42. and Mat. xxiii. 2)7' 
Can there be any greater evidences of reality in any 
offer ? A third warrant is from the manner and form 
of (rdirlfl's adminiflration : He hath condefcended to 
make a covenant, and many promlfes to draw people 
to believe, to which he hath added his oath, fwearing 
by himfelf, when he had no greater to fv/ear by, for 
our coni\rmation and confolation, as in Heb. vi. 16, 
17. And among men, ye know, that an oath puts an 
end to all controverfy ; and what would ye, or could 
ye feek more of God, than his faying writing and 
fwearing ; He hath done all this, that the heirs of pro- 
711 fe ?iia)' have flrong confolation^ wlio are fled for rcfir^e 
to the hope ft before them. O ! will ye not believe and 
credit God when he fwears ? among other aggrava- 
tions of unbelief this will be one, that by it ye make 
God not only a liar, but perjured ; a heavy, heinous, 
and horrid guilt in all unbelievers of this gofpel. 4. To 
take away all controverfy, he hath Interpofedhis coin- 

U 2 mand. 

156 ISAIAH LIII. I. Serm. 8. 

jnand, yea it is the great command, and in a manner 
the one command of the goi'pel, 1 John iii. 23. This 
is his comnunidment^ That ye believe on the name of his 
Son Jefus Chrijl ; and therefore the offer of the gof- 
pel, and promulgation of it, cometh by way of com- 
mand, Ho, come, believe, &c. whereby the Lord tells 
the hearers of the gofpel, that it is not left to their 
own choice, or as a thing indifferent to them, to be- 
lieve or not to believe, but it is laid on them by the 
neceffity of a command to believe ; and if ye think ye 
may and Ihould pray, fantlify the fabbath, or obey 
any other command, becaufe he bids you, there is 
the fame authority enjoining and commanding you to 
believe, and as great a necelfity lies on you to give o- 
bedience to this command as to any other ; do not, 
therefore, think it humiHty not to do it, for obedi- 
ence is better than facrifice. 

For your farther encouragement to believe, I would 
fay three words, which ye fhould alfo look upon as 
warrants to believe, and by them know that it is a 
great fm not to believe, i. Ye have no lefs ground 
or warrant than ever any that went before you had ; 
David, Mofes, Paul, l5fc, had no better w^arrant ; my 
meaning is, ye have the fame covenant, the fame 
word and promifes, Chrift and his fulnefs, God and 
his fahhfulnefs, offered to you, the fame warrant that 
God hath given to all his people fmce ever he had a 
church ; and do ye not think but it will be a fad and 
grievous ground of charge againft you, when you fhall 
fee others that believe on the fame grounds that you 
have, fit down in the kingdom of heaven, and your- 
felves as proud rebels ffiut out ? Whatever difference 
there be as to the main work of grace, and of God's 
Spirit on the heart in the v/orking of faith, yet the 
ground of faith is the word that all hear who are in 
the vifible church; and you'having the fame ground 
and objed of faith in your offer, there will be no ex- 
cuie for you if ye do not believe. A fecond encou- 


Serm. 8. ISAIAH LIII. i. 157 

ragement is. That the ground of faith is fo folld and 
good, that it never difappoints any one that leans to 
it ; and count thegofpel a mean and infignificant thing 
who will, it fhall have this teflimony, which damned 
unbelievers will carry to hell with them, that // was 
the power of God tofalvation to them that believed ; and 
that there was nothing in the gofpel itfelf that did pre- 
judge them of the good of it, but that they prejudged 
themfelves who did not truft to it : therefore the word 
is called. Gold tried in the fire ; all the promifes having 
a being from Jehovah himfelf, one jot or one tittle of 
them cannot fail nor fall to the ground. 3. If ye 
were to carve out a warrant to yourfelves, as I hint- 
ed before, what more could ye defire ? What mifs ye 
in Chrift ? What claufe can ye defire to be inferted in 
the covenant that is not in it? It contains pardon of 
fm. Healing of your backfiidings, and what not ? 
And he hath faid, fealed, and fworn it, and what 
more can ye require ? Therefore we would again ex- 
hort you in the name of Jefus Chrift, and in his 
ftead, not to negledl fo great a falvation. O ! re- 
ceive the grace of God, and let it not be in vain. 

In the third place ; let us fpeak a word or two to 
fome objections or fcruples, which may be moved in 
reference to what hath been faid. And, jp//y?, It may 
be fome will fay, That the covenant is not broad 
enough, becaufe all are not eledled, all are not re- 
deemed nor appointed to be heirs of falvation ; upon 
which ground, temptations will fometimes fo far pre- 
vail, as to raife up a fecret enmity at the gofpel : But, 
1. How abfurd is this reafoning ? Is there any that 
can rationally defire a covenant fo broad, as to take 
in all as neceflarily to be faved by it ? There is much 
greater reafon to wonder that any fhould be faved by 
it, than there is if all fliould perifli : befides we are 
not now fpeaking to the effeds, but to the nature of 
the gofpel ; fo that whoever perlfh, it is not becaufe 
they were not elected, but becaufe they believed not ; 


153 ISAIAH LIII. I. Serm. 8. 

and the bargain is not of the lefs worth, nor the lefs 
i'ure, becaule fome will not believe ; and to lay, that 
the covenant is not good enough, becaufe fo many pe- 
rifhj is jufl as if ye fhould lay, it is not a good bridge 
becaufe fome will not ufe it, but adventure to go thro* 
the water, and fo drown themfelves. 2. I would afk. 
Would you overturn the whole courfe of God*s admi- 
nillration, and of the covenant of his grace ? Did he 
ever a priori, or at firlt: hand, tell people that they 
were ele6led ? Who ever got their election at the very 
firfl revealed to them ? Or who are now before the 
throne that ever made the keeping up of this fecret 
from them, a bar or impediment to their believing? 
God's eternal purpofe or decree is not the rule of our 
duty, nor the warrant of our faith, but his revealed 
will in his word : let us feek to come to the know- 
ledge of God' decree of election a pojlcriori, or by the 
eftetts, which is a fure way of knowledge. Our 
thwarting his word to know his decree, will not ex- 
cufe, but make us more guilty ; He hath jheioed ihec, 
Oman, (faith Micah, chap. vi. 8.) zvhat is good ; and 
'ivhat doth the Lord require of thee, &c. and if any will 
fcruple and demur on this ground to clofe the bargain, 
let them beware that they provoke him not to bring 
upon them their own fears, by continuing them in 
that fcrupling and demurring condition : Ye cannot 
poflibly avoid hazard by only looking on, and not 
making ufe of Chrift ; therefore do not bring on your 
own ruin by your fear, which may be by grace pre- 
vented, and by this way of believing fliall be certain- 
ly prevented. 

But, Secondly, Some may object and fay, I am iti- 
deed convinced that believing is my duty, but that 
being a thing that I cannot do, why therefore Ihould 
I fet about it? Anfw, i. This is a mod unreafonable 
and abfurd way of reafoning, for if it be given way to, 
what duty (hould we do ? We are not of ourfelves a- 
ble to pray, praife, keep the Lord's-day, nor to do 


Serm. 8. ISAIAH LIII. i. 159 

any other commanded duty, fhall we therefore abftain 
from all duties ? Our ability or fitnefs for duty is not 
the rule of our duty, but God's command ; and we 
are called to put our hand to duty in the fenfe of our 
own infufficiency, which if we did, we ihould find it 
go better with us ; and may not the fame be expeded 
in the matter of believing, as well as in other duties ? 
2. None that ever heard this gofpel (liall in the day of 
judgment have this to object, none fhall have it to 
fay, that they would fain have believed, but their meer 
inhrmity, weaknefs and inability, did hinder them; 
for though it be our own fin and guilt that we are un- 
able, yet where the gofpel comes that is not the con- 
troverfy, but that people would not come to Chrift, 
would not be gathered, that when he would, they 
would not, for where there is a will, to will and to 
do go together ; but it is enmity at the way of believ- 
ing, fecurity, ftupidity, fenfeleifnefs and careleflhefs 
of what becomes of the immortal foul, that ruins 
folks ; for the foul that would fain have Chrift, flnll 
be helped to believe : The reafon is, Becaufe the na- 
ture of the covenant of grace, and of the Mediator 
thereof, is fuch, that all to whom he gives to will, he 
gives them alfo to perform, and his faithfulnefs is en- 
gaged fo to do. It mufl therefore return to one of 
thefe two, That either ye will not receive him, or tX^Q 
ye are willing though weak ; and if ye be willing. 
Faithful is he that hath called you^ who alfo will do it ; 
but if it halt at your perverfenefs and wilful refufal of 
the offer, there is good reafon that in God's juftice 
ye ihould never get good of the gofpel ; nay, there is 
never a one to whom the gofpel comes and who doth 
not believe, but formally, as it were, he pafleth fen- 
tence on himfelf, as the word is. Ads xiii. 46. you 
judge yourfelves unworthy of eternal life, which the 
apollle gathers from this, that they did not, neither 
would accept of Jefus Chrifl: offered to them in the 
gofpel ; as the event is that follows the offer, fo will 
the Lord account of your receiving of it. 


i6o ISAIAH LIII. r. Serm. 8. 

Fourthly, As for dire(ftions to help and further you 
to believe, it is not eafy, but very difficult to give them, 
it being impoffible to fatisfy the curiofity of nature ; 
neither can any diredions be prefcribed, that, with- 
out the fpecial work of God's Spirit, can efFeftuate 
the thing ; the renewing of the will and the working 
of faith being effects and fruits of omnipotent grace: 
Yet becaufe fomething lies upon all the hearers of the 
gofpel as duty, and it being more fuitable and con- 
gruous, that in the ufe of means, that when means 
are negleded, believing fhould be attained ; and be- 
caufe oftentimes thofe that defire this queftion to be 
anfvvered, to wit. How they may come to believe ? 
are fuch as have fome beginnings of the work of grace 
and of faith. We fhall fpeak a few words to fuch as 
would believe and exercife faith on Jefus Chrifl: : And, 
1. People had need to be clear in the common funda- 
mental truths of the gofpel ; they fhould know what 
their natural eftate is, what their fin and mifery is, 
and they fhould know the way how to get out of that 
ftate. Ignorance often obflruds us in the way of be- 
lieving ; Hoiu jl:all they believe on him of whom they 
have not heard? Rom. x. 14. When people believe 
not, it is as if they had never heard. 2. When ye 
have attained to the knowledge of the common truths 
of the gofpel, as of your fm and mifery, the nature of 
the covenant, the Mediator and his fulnefs, '<^c. la- 
bour to fix well the hiilorical faith of them : we are 
fure that many never come this length, to beheve the 
hiftory of the gofpel ; and till that be done, they can 
advance no farther ; for, as the word is, Heb. xi. 6. 
He that Cometh to God, mujl believe that he is, and that 
he is a rewarder of them that diligently feck him : I fay, 
thefe common fimple truths of the gofpel mud be w^ell 
fixed by an hiflorical faith ; and yet this vi^ould not be 
refted on, becaufe though they be excellent truths, 
yet they may be known and hiflorically believed where 
laving faith and falvation follow not. 3. Be much in 


Serrii. 8. tSAUU LIII. i* iSt 

thinking, meditating and pondering on thefe things ; 
let thetn fink down into your hearts, that the medita- 
tioti of them may fix the faith of them, and that they 
may deeply affc6l us, we iliould feek to have a morally 
ferious feeling of them^ as we have of the common 
works of the Spirit ; but there are many like the way' 
fide bearers^ who, as foon as they hear the wordj 
fome devil, like a crow, comes and picks it up ; there- 
fore to prevent this, ye fhould feek to have the word 
of God dwelling richly in you, ye-lhould meditate oil 
it till ye be convinced of your hazard, and get youi^ 
affedions fome way ftirred, according to the nature 
of the word ye meditate upon, whether threatnings 
or promifes : The moft part are affected with nothing %^ 
they know not what it is to tremble at a threatning, or ' 
fmile, as It were, on a promife, through their not 
meditating on the word, that it may produce fuch an 
effett. 4. When this is done, men (hould fully give 
up their own righteoufnefs as to their juftification, 
that if they cannot fo pofitively and (tayedly come to 
reft on Jefus Chrift and his righteoufnefs, yet they 
may lay the weight of their peace with God on no 
other thing ; they fliould lay it down for a certain 
conclufion, that by the works of the law they can ne- 
ver be juftified, and fhould come with their mouths 
ftopt as to that matter before God. Thus weak 
Chriftians will find it fometimes eafier, to give up 
with the law, than to clofe with the gofpel, as to 
their diftinct apprehenfion of the thing. 5. When 
this is done, go, as it v/ere, to the top of mount Ne- 
bo, and take a look of the pleafant land of promifes, 
and of Chrift held out in them, and let your foul fay, 
O ! to have the bargain well clofed, to have my heart 
ftirred up to love him, and to reft upon him ; O ! to 
have faith, and to difcern it in its adlings ; for when 
the life of faith is fo weak that it cannot fpeak, yet it 
may breathe ; and though ye cannot exeicife faith as 
ye would, fo as to cleave to and catch faft hold of the 
Vol. I. No. 2. X object. 


162 JSAJAH LITI. r. Serm. 8. 

object, 3'et effiiy ferloufly to efteem, love, and vehe- 
mently defire it : In this refpeO: the will Is fald to go 
before the deed ; though as to God's begetting oi 
faith there be a contemporarinds of the will and the 
deed, yet as to our fenfe the will outruns thj deed, 
even as In another fenfe the apoflle fays. To will is 
prefent with me^ but how to perform that which is good 
I knew not ; for we ought to have our will running 
after Chrifl, and believing on him, when we cannot 
attain to the difllnA'adings of it. 

But it may be here objeded and faid. Is not this 
prefumption ? Anfw, If this were prefumption, then 
all we have faid of the warrant of the gofpel to believe, 
§ to no purpofe : Chrift never counted it prefumption 
to defire and endeavour in his own way to believe on 
him for attaining of life through him : To defire hea- 
ven and peace with God, and to negledl Chrift and 
pafs him by, were indeed prefumption ; but it is not 
\o to defire them through him. 6. When ye have 
attained to this defire in your hearts, if ye cannot di- 
ftinctly to your fatlsfaction believe on Chrift, ye 
fiiould firmly refolve to believe and elfay it, and fay. 
This is the way I will and muft take it, and no other, 
as David faith, Pfalm xvi. 2. my foul ^ thou hajl faid 
unto the Lord, Thou art my Lord : Hence the exercife 
of faith is called a cbufin^ of God, Deut. xxx. 19. 
and Jofli. xxiv. and ferioufly, fincerely and firmly to 
refolve this, is our duty when we can do no more ; 
and it is no little advancement in believing, when 
fuch a refolution'to believe is deliberately and foberly 
come to. 7. When this is done people fhculd not 
hold ilill, for to refolve and not to fet forward will 
be found to be but an empty refolution ; therefore 
having refolvcd (though ftill looking on the refolution 
as his gift) we fliould let about to perform and believe 
as we may ; and when we cannot go, we fliould creep ; 
when we cannot fpeak words of faith, we fhould let 
faith breathe ; when it can neither fpeak nor breathe 


S£rm. 8. ISAIAH LIII. i. 163 

diftindly, we fhould let it pant : In a word, to be 
cflaying the exercife of faith, and often renewing our 
eflays ; which if we did, >ve ihouJd come better Ipeed 
in believing than we do. Thus, though ye were un- 
der a conviction, that ye could do no more in this 
than a man whofe arm is withered can do to (Iretch it 
forth, yet as the man with the withered hand at 
Chrifi's word of command to (iretch it forth, obey- 
ed and fucceeded, or as the difciplcs, when they 
had toiled long, even all the night, and caught 
nothing, yet at Chrift's word they let down the net 
and inclofed a multitude of fifhes ; fp, though ye 
have elfayed to ad faith often, and yet come not 
fpeed, yet efTaying it again on Chrifi's calling to it, it 
may, and will through grace go with you, 8. When 
yet ye come not fpeed as ye would, your fhort-com- 
ing would be bemoaned and complained of to God, 
laying open to, and before him the heart, who can 
change it, and ye would have it for a piece of your 
weight and burden, that your heart comes not fo up 
to, and abides not foby believing; I would think it 
a good fi'ame of fpirit, when the not having of the 
heart (landing fo fixed at believing, is an exercife and 
a burden. 9. When all this is done, in fome meafure 
ye would wait on in doing thus, and would continue 
in this way, looking to him, who is the author and 
(inifher of faith, for his influence to make it go with 
you, to look to him to be helped, is the way to be 
helped to believe, or to pray to him to better and a- 
mend faith, is the way to have it bettered and amend- 
ed ; it is faid, Pfal. xxxiv. 5. They looked to him and 
ivere lightened^ and their faces were not ajhamed : And 
if it be faid. How can one look that fees not? It is 
true, blind folk cannot look, yet they may elfay to 
look, and though there be but a glimmering, as the 
looking makes the faculty of feeing the better and 
more (Irong, fo the exercife of faiih makes faith to 
Jncreafe, this is it that the Pfalniifl hath, Pfal. xxx. 

X 2 veife 

j64 ISAJAH LIII. I. Serm. 9. 

verfe lafl". Be of good courage, and he JImll Jlrengthen 
your heart, all ye that hope in the Lord ; that is, if ye 
be weak, wait on, and he fliall flrengthen you, believQ, 
and give not over, though to your fenfe ye come not 
fpeed ; beginners that are looking confcientioufly to 
their way, though they have but a glimmering weak 
fight of Chrift, and be as the man that at firft faw 
men walking as trees, yet if they wait on, they may 
attain to a more clofe and firm gripping of Chrift. 

We clofe with this word of advertifement. That as 
we fpeak not of thefe things as being in man's power 
to be performed, fo neither can they be gone about to 
purpofe, but where there is fome faith and love ; yet 
when they are at firft looked on, they are fome way 
more within our reach than the diflinft exercife of 
faith, which is a great myftery. The Lord blefs his 
\vord and make it ufeful to you. 


Isaiah LIII. i. 

Who hath believed our report^ And to whom is tin 
arm of the LORD revealed? 

IF folks foberly anci gravely confidered of what con- 
cernment it is to make ufe of the gofpel, and what 
depends upon the profitable or unprofitable hearing 
of it, how ferious would both fpeakers and heareis 
be ? This fame poor, mean and contemptible-like way 
of fpeaking or preaching, is the ordinary way that 
God hath chofen to fave fouls, even by ihc fooHjhnefs 


Serm. 9. IS^IJH LIII. i. 165 

of preachings as the apoflle hath it, 1 Cor. 1. 22. and 
where minifters have been tender, how near hath it 
hiin to their hearts, whether people profited or not : 
They that will read Ifaiah, how he refented and com- 
plained of it, and how he was weighted with it, will 
eafily be induced to think that he was in earnefl: and 
that it was no little matter that made him thus cry out. 
Who hath believed our report ? 

We {hewed that four things were comprehended in 
the words ; Firji^ That the great errand of minifters 
is, to bring the glad tidings of Jefus Chrift the Savi- 
our, to fmners. Secondly, That it is the great duty 
of people to believe and receive the offer of Jefus Chrilt 
in the gofpel. Thirdly, That it is the great fm of a 
people that hear the gofpel, not to believe and receive 
Jefus Chrift when he is oftered unto them. The 
fourth and lafi thing which now we are to fpeakof is, 
that it is the great and heavy complaint of faithful mi- 
nifters of the gofpel, when this good news is not re- 
ceived and welcomed, when they have it to fay, WhQ 
bath believed our report ? and it is but here one and 
there one that clofes with Chrift. 

Confidering thefe words, as they hold out the pro- 
phet's refentment and complaint, we fliall from them 
draw four obfervations which we fliall fpeak briefly to, 
and referve the ufe and application to the clofe of all. 

Obferv. I. The firft is. That it is meet for, and the 
duty of a minifter of the gofpel, to obferve what fruit 
and fuccefs his miniftry hath among people, and whe- 
ther they believe or not : Ifaiah fpeaks not here at 
random, but from confideration of the cafe of the peo- 
ple, and obferving Vvhat fruit his miniftry had among 
them, we would not have minifters too curious iu 
this, as to the ftate of particular perfons, neither 
would we have them felfifli or anxious in feeking any 
ground of boafting to themfelves, yet they fliould feek 
to be fo far diftind: and clear about their fpiritual cafe 
and condition, as they may know how to fpeak fuita- 


j66 ISAIAH LIII. I. Serm. 9. 

biy to it, and how to fpeak of it to God ; that they 
may fay, as they have ground for it, that in fuch a 
place, among fuch a people, a great door and ejf'cdual 
luas opened unto us, as the apoftle faith, i Cor. xvi. 8. 
And in fuch another place, and among fuch a people. 
Who hath believed our report? as here the prophet 
doth. It is faid, Luke x. 17. and Mark vi. 30. the 
difciples returned, and with joy told Chrifl all that 
they had done, and how the devils were fubjeft to 
them ; they kept an account of what fuccefs they had 
in their miniftry ; fo it is neceiTary that a minifter ob- 
ferve what fuccefs he hath among a people, that he 
may know, i. How to carry before God in reference 
to them, what to praife for, what to lament for, and 
V'hat to pray for. 2. It is neceffary as to the people, 
that he may carry right to them for gaining of Itran- 
gers to God, and helping forward thofe who are en- 
tered into the way, and that he may know what re- 
port to make of them. 3. It is necelTary for a minifter 
himfelf, though not fimply as to his peace, for that 
depends on the faithful difcharge of his office ; yet as 
to his joy and rejoicing, to know whei; he labours in 
vain, and when not, among a people. 

We would not then have you to think it curiofity, 
though fomething be faid now and then, and afked 
you, that fome of you may pollibly think impertinent ; 
for it becomes a phyfician to fee to know the ftate and 
condition of thofe whom he has under his hand and 
cure ; and ye fhould not take it ill, though after ob- 
fcrvation, we now and then fpeak and tell you, what 
we conceive to be your condition. - 

Obferv. 2. The fecond obfervation is, That it is 
molt fad to a loving minifter, and will much aftett 
him to fee and obferve unbelief and unfruitfulnefs a- 
mong the people that he preaches the gofpel to. This 
mull: be a certain and clear truth, if we confider what 
it is that put Ifaiah to this, even to cry, Who hath be- 
lieved our report ? Though a minifter Ihould have ne- 

Serm. 9. ISAIAH Lilt. i. iSy 

ver fo great exercifc of gifts, never fo much counten- 
ance and refpect among people, if he be affedtionate, 
he will be more grieved and weighed with their unbe- 
lief and unfruitfulnefs than with ftripes and imprifon- 
ment, there will be no fuffering to this in his efleem, 
nothing fo fad a ground of complaint. This makes 
the prophet, Mic. vii. i. to cry, alas and ivoe is me, 
I a?n as tbefe 'who have gathered the fummer-fruits^ as 
the grape-gleanings after the vintage^ there is no clujler 
to eat, the good man is perijloed and there is none upright 
among men ; and he infifts in this complaint. How 
often was our Lord Jefus, the moft excellent and ten- 
der preacher that ever preached, put to this com- 
plaint ? All the affronts and reproaches he met with,t 
grieved him not fo much as the unbelief and hardnefs 
of heart that was in the people ; it is faid, Mark ii. 5. 
that he looked round about on them with anger, and was 
grieved for the hardnefs of their hearts ; and Mark vi. 6. 
that he marvelled, hecaufe of their unbelief ; yea, it fo 
affecled him, that (Luke xvii. 42.) it is faid, that 
when he came near the city he wept over it^ f'^^yi^gi 
that thou hadft known in this thy day the things that he* 
long to thy peace. There is a fourfold reafon of this, 
that hath a fourfold influence on the fadnefs of a feri- 
ous and tender minifler of the gofpel. i. Refpecl to 
Chrifl Jefus his Mafter, in whofe ftead he comes to 
befpeak and woo fouls to Chrifl:. What would an am- 
baflador think of perfonal refpedl and honour, if his 
mafl:er w'ere reproached, and his meffage rejected and 
defpifed ? And can an honefl: and faithful ambaffador 
of Chrifl: look on, and his heart not be wounded, to 
fee the gofpel fruitlefs ; the Lord's pleafure as it were 
marred, and the work of gathering in of fouls ob- 
{Iruded in his hand, and his Lotd and Mafl:er af- 
fronted and flighted. 2. The refpeft that a faithful 
minifter hath to peoples fouls, hath influence on this; 
a tender fhepherd will watchfully care for, and wifli 
the flieep well, and be much affected when they are in 


i68 ISAIAH Ltlt. n Sefm. g'i 

an evil condition, and where the relation is of a more 
fpiritual nature, and the iiock of far, very far greater 
vorth and concernment, what wonder the (hepherd 
be more afFecled ? as Paul befpcaks the Galatians iii. 
j6. My little children, of whcm I travail again in birth^ 
'till Ghrijl be formed in you ; to be travailing and 
bringing forth but wind, cannot but prick and wound 
an honed minifler of the gofpel to the very heart ; fo 
2 Cor. xi. 29. Paul faith. Who is offended, and I burn 
not? The very hazard of a foul, will be like a fire 
burnincr the heart that is tender and zealous of the 
fpiritual good of fouls. 3. The refpeft that a faithful 
niinifter hath to the duty in his hand, hath influence 
on this ; for fuch an one loves to neat his duty, and 
to go neatly and lively about it, and the unbelief and 
unfruitfulnefs of the people clogs him in his duty, and 
makes him drive heavily ; hence it is faid, Mat. xiii. 
58. and Mark vi. 5. that our Lord could not do man^ 
mighty works there, or among tiiat people, becaufe of 
their unbelief ; unbelief ftraitens and fhuts the door, 
and makes preaching become a very burden to a faith- 
ful minifter ; therefore the apoftle exhorts, Heb. xiii. 
.1 7. Obey them that have the rule over you, and watch 
for your fouls, that they may do it with joy, and not with 
grief, for that is unprofitable for you ; a neceffity lies 
upon minifters to go about their work, but when the 
word does no more but buff on them, fo to fpeak, it 
makes thenl to cry, as this fame prophet doth, chap* 
vi. II. How long. Lord? And, ^.ihly, This alio hath 
influence on their being fo much weighted, even the 
concern of honed miniders own joy and comfort ; it 
is true, as we hinted before, that neither a faithful 
minider's peace, nor his reward of grace doth depend 
on it fimply, / have fpent my ftrcngth in vain, fays 
Ifaiah, chap. xlix. 4. yet my labour is with the Lord, 
and my reward from my God ; as to that there is no 
neceflary conneclion, and it is of grace it is fo ; yet 
as to a minider's fatisfadion and joy there is a connec- 

Serm. 9. ISAIAH LIII. i. 169* 

tion, as we may fee, Philip, ii. 16. where Paul faith. 
That I may joy in the day of Cbriji, that I have not run 
in vain, and laboured in vain ; and from his expo- 
flulation with the Galatians, chap. iv. 9, 10, 11. I am 
afraid of you, left I have befiowed upon you labour in vain, 

I fhall not profecute the ife of this neither ; only fee 
here, that it is no marvel though fometimes we be ne- 
ceflitated to complain of you, and to expoftulate with 
you ; and confidering the cafe of people generally, if 
our hearts were fuitably tender, it would even make 
us burfl: for grief, to fee fo many fleeping fecurely and 
fenfelefly in their fms, and in that pitiful pofture poll- 
ing to the pit, if God prevent not. 

Obfcrv, 3. The third obfervation is, That a mini- 
fler may, and fometimes will be put to it to make re- 
port to God of what fruit his miniftry hath, and fome- 
times to complain to him of the unbelief and unfruit- 
fulnefs of the people among whom he hath long 
preached the gofpel ; Ifaiah, fure, is not carried to 
this complaint out of hatred to the people, neither 
from any pleafure he hath in it, nor any delight to tell 
ill tales of them : The Lord needs no information, yet 
he complains, and that to the Lord, as we fhewed 
from Rom. x. 16. where it is faid. Lord, ivho hath 
believed our report? So then, prophets and apoftles 
complain of this ; it is Ezekiel's complaint no doubt 
to God, as it was the Lords to him. This people are a 
rebellious hoife, and they laill fiot hear ; and Ifaiah 
fpeaks here in his own name, and in the name of 
other minifters of the gofpel, that they may join with 
him in this complaint ; and there is reafon for it if 
we confider, i. The relation that a miniiler (tands in 
to God, he ought to give an account to him, who 
gives obedience and who not, and what is done by 
his embaifage, there being no talent given, but a 
reckoning how it was employed will be called for. 
2. The fubordinalion that a miniiler flands in to 
Chrifl, wherein it is requifite he be kept, as know- 

VoL. L No. 2. Y in^ 

170 ISAIAH Llir. I. Serm. g. 

ing the work is the Lords and not his, pleads for this, 
3. That a minifter may be kept from carnafncfs and 
vanity on the one hand, and from difcoura^ement on 
the other, he ought to be acquaint with, and to hold 
up both the fruitfulnefs and unfruitfulnefs of the peo- 
ple, to God. 4, It is meet for the good of the people 
it be fo, not to irritate, but kindly to affeft the people, 
that when he complains to God, they may be convin- 
ced that it is to get the evil complained of amended, 
if fo it may be. 

This complaining will.we fear be the refult of much 
preaching among you ; for either there mult be more 
faith and fruits, elfe ye will have the more complain- 
ers, and the more complaints againft you. 

Obferv. 4. The fourth obfervation is. That it is and 
ought to be a very fad and weighty thing to a mini- 
fler, and alfo to a people, when he is put to complain 
to God of their unbelief amongft whom he is labour- 
ing : It is the lalt thing he hath to do, and he can do 
no more, and it is the greateft and higheft witnefs 
and ditty againft them, when a minifter hath been 
preaching long, and obferving the fruit of his miniftry, 
and is wearied out with their unfruitfulnefs, and for- 
ced to cry. Lord, there are none, or but very few 
that have believed the report that I have brought to 
them ; it is the heavieft and hardeft word that Chrift 
hath to fay to Jerufalem, Mat. xxiii. 37. and Luke 
xlx. 31. when he complains of their unfruitfulnefs, 
harder and heavier than all the woes he pronounced 
againft the Scribes and Pharlfees, on other accounts, 
and at leaft equivalent to them pronounced on the 
fame account ; for the fame woe and wrath follows 
both ; / faith he, thai thou badjl known in this thy 
day the things that belong to thy peace ^ but now they are 
hid from thine eyes ; this comes as the laft and faddeft 
word, holding out the defperatenefs of their condi- 
tion, when the powerful preaching of the gofpel hath 
no gracious force, nor faving effed; following it, when 


Serm, 9. ISAIAH LIII. i. 171 

directions prevail not, when no fort of minifterial gifts 
do a people good, when it comes to that, Mat. xi..i6. 
WhereuntQ JIhiH I liken this generation^ it is like children 
fitting in the market-place crying to their fellows^ "Ivc 
have piped to ym-^ and ye have not danced ; we have 
mourned to you^ and ye have not lamented : When both 
the fweet offers of grace, and the terrible threatnings 
of the law, come forth to a people, and both are fol- 
lowed for a long time without fruit, then comeS out 
that word : Whereunto JJjall I liken this generation ? 
'John co?ne neither eating nor drinking^ and ye fay, he 
hath a devil ; his aullere way of living and preaching 
did you no good, ye could not bear with it : The Son 
of 7nan came eating and drinking^ in a familiar way, 
and ye fay, behold a man gluttonous, a ivine-bibber, a. 
friend of publicans and finners : They flumble at both 
unjuflly ; and fo it is even to this day, nianv flumble 
at the meffenger, call at the meffage, and then fol- 
loweth the fad complaint. 

It is meet that now'we fpeak to a word of 7fe, but 
we profefs we know not well how to follow it, there 
is fo much ground to complain, and we are not (alas !) 
fuitably fenfible of our own unfitnefs to follow the 
complaint, w^hich makes us think that it would be- 
come another better ; but what Ihall we fay ? It is the 
word of the Lord, and it were needful that both you 
and I fhould forget and take our eyes off men, and 
remember that it is the Lord God, and fome commif- 
fioned from him, that we have to do with, that fo we 
may accept the meffage* i. Then we may fay that it 
is no pleafure to us to be hewing you, and fpeaking 
fharply to you, fthe Lord knows,) would to God 
there were more that needed healing medicines, and 
that fewer had need of hewing and wounding; but 
the truth is, carnal fecurity, fpiritual pride, hypocri- 
fy and formality, are fo common, and become fo much 
the plague of this generation ; that people believe not 
their hazard. Neither 2. is it our defire nor defign 

Y 2 no 

172 ISAUH LIII. I. Serm. 9. 

to fpeak to all of you indifferently, and without dif- 
crimination ; for as the Lord faith, Matth. xi. 19. 
Wifdom is jiijlified of her children ; though the general- 
ity defpife this word, yet we are confident the Lord 
hath fome that he allows not to be grieved : And we 
fhall defire, that fuch may not wrong themfelves, nor 
mar our freedom in fpeaking the word of the Lord to 
others. 3. We fliall not defire to fpeak peremptorily 
as to the cafe of particular perfons, though we will 
not deny nor conceal our fears and fad apprehenfions, 
as to many of you ; only what we have to fay, we 
fhould know and be allured that it is not fpoken at 
random by us, but as having fome acquaintance with 
many of your conditions, and we may gather from 
thofe wiiat is very probably the condition of others. 

And now as to what we would fay to you : Some 
have been preaching this gofpel to you, who are re- 
moved to another part of the vineyard ; others are 
gone to another world ; and fome are yet continued 
preaching to you : But what fruit is brought forth by 
the miniilry of all ? If we were put to make a report 
of you, as we will be put to it, what could we fay ? 
"We are afraid to fpeak our apprehenfions ; O ! how 
little is this gofpel, as to its fruit and fuccefs, upon 
the grovi'ing hand among you ? We fliall therefore 
forbear to fpeak of that which we think hath deep im- 
preflions on ourfelves concerning you, but we would 
have you to look through matters, how they fland be- 
twixt God and you ; and, if we may humbly lay 
claim to any meafure of the judgment of difcerning, 
may we not afk, where is there a man or woman a- 
mongfl nioft of us, that hath a converfation fuitable 
to this gofpel ? If we begin at the great ones that have 
the things of the world in abundance, it is their work 
for moil part not to be religious, but to gather and 
heap up riches, and to have fomewhat of a name, or 
a piece of credit in the world : this is the fartheft that 
many of fuch defign. And if we come and take a 


Serm. 9. ISAIAH LIII. t. 173^ 

look of the way of the poorer fort ; they live as if they 
were not called to be exercifed to godlinefs : And this 
is the condition of the generality, to live as if God 
were not to call them to a reckoning; you will fay, 
we are poor ignorant folks, and are not book-learned ; 
but have ye not fouls to be faved ? And is there any- 
other way to be faved than the royal way wherein be- 
lievers have walked ? But if we fhould yet look a little 
further ; how many are there that have not the very 
form of godlinefs, who never fludied to be Chriftians, 
either in your fellowfhip with others, nor when alone, 
or in your families ? There are fome, O ! that I might 
not fay, ' many, who are hearing me, that will not 
once in a year bow their knee to God iti their fami- 
lies ; many of you fpend your time in tipling, jefting, 
loofe-fpeaking, which are not convenient ; yea, I 
dare fay, there are many that fpend more time in tip- 
ling, jelling and idle-fpeaking, than in the duties of 
religion, either in pubHc or in private ; what report 
fliall we make of you ? fhall we fay that fuch a man 
fpent three or four hours every day in going up and 
down the flreets, or in tipling and fporting, and would 
not fpend half an hour of the day on God and his 
worfhip ; and further, how many are yet ignorant of 
the firlt principles of religion, a fault that is often 
complained of, and yet we would be afhamed to have 
it heard of, that fuch ignorance fliould be under half 
a years preaching of the gofpel, that is in this place 
under many years preaching it ; and even amongft: 
thofe who hold their heads very high, and are above 
others, who can guide and govern their own affairs, 
and give others good counfel in things concerning the 
world, yet if we come to fpeak with them of repen- 
tance, or of faith in its exercife, of convictions and 
challenges for fin, of communion with God, of the 
working of God's Spirit in the regenerate, or of the 
fruits of the Spirit, they have not a mouth to fpeak a 
word of thefe things ; and if they fpeak any thing, 


X74 * ISAIAH LIII. I. Serm. 9. 

O ! how little favour and relifli is there in it : put them 
to difcourfe of religion, they do it without gull or 
tafte, they have no underftanding of it ; at leafl ex- 
perimentally, doth this look like folks that have heard 
and received the gofpel ? let me fay it the wifdom of 
this world, and the knowledge of Chrifl:^ are far dif- 
fent things ; and if fome of you go that length as to 
^tt the queftions of the Catechilm, which is well done 
in itfelf ; if we put you but to exprefs them in other 
words, you cannot do it, which plainly fhews that ye 
are not mafters of your knowledge. And what (hall 
we fay of others, of whom we cannot fay but we get 
lefped: enough ; yet how do felfifhnefs and worldly, 
mindednefs abound in them ? And how gracelefs and 
Chriltlefs are they found to be, when put to the tryal ? 
We will alfo fay to you, that there is great dillerence 
betwixt civility and Chriflianity : civil behaviour will 
never pafs in Chrift's account for fuitable fruits of the 
gofpel, and will never hinder us from having a jufl 
ground of complaint againft you : How many have a 
form of religion, and want the power of it ? Who 
think themfelves fomething, when they are indeed 
nothing, and their profefTion is fo thin and full of 
holes, {0 to fpeak, that their rottenefs and hypocrify 
may be feen through it. Though thefe things be but 
general, yet they will comprehend a great many of 
you that are here in this alfembly ; and if fo, is there 
not jufi: ground of complaint, and expoflulation with 
vou, as a people among whom this word hath not 
iultable fruit. And as for you that live profanely and 
hypocritically, what fliall we hy to you? Or how 
fiiall we deal with you ? We- bring the word to you, 
but ye make no more ufe of it, than if ye had never 
heard it : no more religion fhews itfelf in you, than 
if ye lived among Heathens : Sliall we fay to God, 
the fruit of the gofpel is- there ? Dare we be anfwera- 
ble to God, or can we be faithful to you, to flatter 
you, as if all were well with you ? And mufl not 


Serm. 9. ISAJAH LIII. 1. 175 

our complaint then rather be this, Lord, they have 
not believed our report? Though we be mean, and 
though there be ground of complaint of us, yet the 
word is his word, and will take hold of you. I know 
that people do not readily digefl fuch doctrines well 5 
,and it may be fome think that few miniflers are bet- 
ter dealt with than we are : But we fay, that this is 
not our complaint I confefs, if we look from the 
beginning of the world to this time, there will be 
few minilters of the gofpel, found to have been bet- 
ter dealt with, as to outward and civil things : But 
alas! Ihould that ftop our mouth? Yea, rather 
ought it not to be the more fad to us to be io 
dealt with, and to live in civil love with men and 
women, who yet do not receive the gofpel, nor 
deal kindly with our Mafter : Do not think that we 
will take external refped to us for the fruit of the 
gofpel, as we have no caufe to complain of other 
things, fo let us not be put to complain of this, but 
receive Chrid in your heart ; let him and his precious 
wares have a currancy and go off amongft you ; make 
ufe of him for wifdom, righteoufnefs, fanclification 
and redemption, and go not only for the fafhion a- 
bout the means that fhould bring you near him ; but 
be in good earned, and this would fatisfy us much, 
and prevent complaints. Laftly, I would aik you, 
what will come of it, if we fhall go on in preaching, 
and you in hearing, and yet continue ftill in unbe- 
lief? Will there not be an account demanded of us, 
and mufi: we not make a report ? And if ye think we 
muft report, can we report any other than really how 
it is with you ? Shall we, or dare we, fay that fuch a 
man was a fine civil man ; and therefore he will not 
be reckoned with, though he believe in Chrifl: ? No, 
no, but this muft be the report that fuch a man, and 
fuch kind of men, though Chrift was long wooing 
them, would not embrace him ; though he invited 
them to the wedding, yet they would not come: Nay, 


fjS ISAIAH Llir. I. Serm. 9. 

they mocked and fpurned at it ; they trode the blood 
of the covenant under foot, and counted God a liar 
in all his offers ; and faid by their practice, that they 
fhould be happy, though they took not this way : 
Many of you, who would not take this well, if we 
ihould fpeak this to you in particular, will find it to 
be a truth one day : And if ye fhall fay. What would 
we be at ? The anfwer is at hand. Believe in the Lord 
Jcfus Chrijl and ye Jljall be faved ; this is the end of 
the gofpel, and the mean of your happinefs ; it is the 
great and the main thing that we call for, which if it 
be not obtained, the ground of the complaint will 
continue : And do you think this any flrange, hard 
or uncouth thing, that when we bring to you the of- 
fer of Chrift in the gofpel, we bid you receive it, and 
flee in to him to hide you from the wrath to come : 
and yet this is all we feek of you ; it is neither your 
fiiame nor your fkaith that we feek, but that ye may 
take with your fm, that ye may judge and condema 
yourfelves, that your mouth may be (lopped before 
God, and that ye may flee to Jefus Chrift in earneft, 
and clofe with him on his own terms ; as therefore 
ye would prevent the greatly aggravated fm, to wit, 
iinning againft the gofpel and the complaint of the 
minifters thereof againft you, and the terrible ven- 
geance of the Mediator, kifs the Son, caft open the e- 
verlafting doors of your hearts, and let the gofpel, 
and Chrift the King of glory have accefs : We pray 
you ftand not in the way of your own happinefs, re- 
fufe not to do him that much pleafure and fatisfaftion 
for all the travel of his foul, as to give him your fouls 
to be faved. Now God himfelf keep you from this 
folly and foul-deftroying madnefs. 


Serm. 10. ISAIAH LIII. i. 177 


I S A I A ?I LIII. I . 

Who hath believed our report ? And to whom is the arm 
of the LORD revealed? 

WE have fpoken fomewhat thefe days pad, to 
fundry doctrines from this part of the verfe, 
and particularly of the flid complaint which Ifaiah hath 
in his own name, and in the name of all the minifters 
of the gofpel, that the favoury report concerning Je- 
fus Chrift is not received, and that though life and 
falvation through him be offered to many, yet there 
are but few, fcarce here one and there one, that do 
embrace it, this is the fad refult, Lord, ivho hath be^ 
lieved our report ? words, that being fpoken by fuch a 
prophet, and fo often mentioned in the New Tefla- 
ment, may and fliould as often as we fpeak, hear, or 
read them, put both minifters and people to a holy 
demur, and to look what becomes of all our preach- 
ing and hearing, when this was all the fruit, even of 
Ifaiah's preaching, as to the greatest part of his hearers. 

Before we leavfe this part of the verfe, it will not be 
unmeet that we fpeak a little' to thefe three things. 
^Firft, To what may be the caufes why, when the gof- 
pel is powerfully preached, there are fo few believers. 
Secondly, How it comes to pafs, feeing fo few believe, 
that generally fo many think they believe, and fo few 
fufpe£t their own faith. And, Thirdly, To the necef- 
fity that lies on the hearers of the gofpel, to enquire 
at, and try themfelves concerning their faith, and to 
have fome folid fatisfadlion in it. 

Although we mention no particular do6lrines now, 
yet confidering the dodrines we fpoke to before, thefe 

Vol. I. No. 2. Z things 

178 ISAIAH LIII. t. Serm, iG. 

things will not be unfuitable to them, not impertin- 
ent to you. 

For the /ir/}^ The caufes why fo few belierv^e the 
gofpel, we cleared to you already. That generally 
the powerful preaching of the gol'pel hath been with 
little fruit, fo that Ifaiah hath this fad complaint, 
Lord^ Who hath believed our report? and our Lord 
Jefus hath it alfo on the matter, Matth. xi. 17. We 
have piped to you and ye have not danced^ ive have 
mourned to you and he have not lamented ; and in the 
fame exprefs words, John, xii, 38. And when it is 
fo with fweet Ifaiah in the Old Teftament, and with 
our bleifed Lord in the New, that fpoke with fuch 
power and authority, ye may fee there is reafon for 
us to enquire into the caufes why it is that fo few be- 
lieve ? in fpeaking to which, i. We intend not to 
touch on all the reafons that may be gathered toge- 
ther, of peoples not profiting under the gofpel, but 
of thefe that ye have moft reafon to look to, and that 
are molt obftrudive of faith in you. 3. Though we 
might fpeak of reafons on the fide of.them that fpeak 
to you for zcho is fufficient for thefe things ? and we 
{hall not deny but we have culpable acceflion to your 
tinfrultfulnefs, yet it were not much to your edifying 
to infift on thefe. 3. Neither will we fpeak to thefe 
fovereign caufes on God's part, who in his holy juf- 
tice gives up people to unfruitfulnefs, when they re-» 
ceive not the truth in love. Neither 4thly^ Shall we 
infill o\\ thefe caufes that may arife from the devil, 
who waits on wherever the word is preached, to mar 
the fruit of It, as we may fee. Mat* xiii. 19. the evil 
fpirits, like as many crows, when the feed of the 
word is fown, waiting on to pick it up, and ye would 
know, that ye never come to hear the word, but 
there are, as it were, flocks of devils attending you ; 
hence it is that fome are rocked and lulled afleep, 
fome have their minds filled with worldly thoughts, 
fome forget all that they hear ere they go out of 


Serm. lo. ISAIAH LIII. i. 179 

doors, thus it is with many hearers of this gofpel, 
their hearts are trode upon as the way-fide by devils 
and foul-fpirits, that never a word takes imprelfion 
on them, and though ye may think fuch expreJfions 
uncouth-Hke and ftrange, yet they are fadly true ; Sa- 
tan waited on when Chrilt preached, and fure he will 
fear no more to do fo at our preaching than he did at 
his, if he flood at Jofhua's right hand to refifl him, 
he will no doubt be at ours ; but, we fay, we will not 
infiit on thefe. But ^thly. We fliall fpeak a little to 
thefe caufes that are common in you, which ye vour- 
felves might know, if ye would obferve them, and we 
would exhort you to take notice of them, when we 
tell you of them. 

Firji^ Then we offer, or ratlier affert this for a 
caufe, the want of ferious minding the great concern- 
ment of the work of your falvation, and that this 
preached gofpel is the word of the Lord by which yc 
mult be faved ; alas ! though ye have immortal fouls, 
and though this word be the mean of your falvation, 
yet there are hundreds of you that never lay it to 
heart, that your fouls are in hazard, and that this 
word mull be it that ye muft live by, and live upon ; 
I appeal to your confciences, if ye think upon this fe- 
riouily ; want of this conjidcrafion foflers fecurity, 
breeds lazinefs, and makes and keeps you carelefs and 
carnal ; I (hall inftance the want of it in three rel'peds. 
I. Look how ye are affected towards this word, and 
your own edification by it before ye come to hear it, . 
how few are hungering and thirfting, or preparing 
for benelit by it or preparing to m.eet with God in it ? 
in effeft ye come not with a defign to profit ; fo that 
if it were known, it would be wondered at, wherefore 
ye come fo hear the word, as Chrilt fays of fome. 
They cavie, not becaufe they Jhw the miracles, but becaitfc 
they did eat of the loaves and %-vcre filed ; fo may we 
fay of you, that ye come not to profit by tiie word, 
but on fome crooked carnal defign. 2. Look how ye 

Z 2 (^aj-ry 


i8o ISAIAH LIII. I. Serm. lo. 

carry when ye are come, how many fleep a great part 
of the fermon ? fo that it is a fliame to look on the face 
of our meetings, when in every corner fome are fleep- 
insT, whofe confciences God will waken ere Ions, and 
the timber and flones of the houfe will bear witnefs 
againfl: them ; were you in any other meeting about 
ordinary bufinefs, there would not be fuch ileeping ; 
but when ye are awaking, what is your carriage ? for 
ye may be awake, and your heart far away, or faft 
afleep, how feldom can ye give account of what is faid ? 
though your bodies be prefent, your hearts are wan- 
dering ; ye are like thefe fpoken of, Ezek. xxxiii. 31. 
IVbo fat before the prophet as God\ people, but their 
hearts ivent after their covetoufnefs ; how often, while 
ye are fitting here, is your heart away ? fome in their 
thoughts running after their trade, fome after their 
merchandife, fome after one thing, fome after another. 
This is one fad inftance'of it, that there are many of 
you who have had preaching forty or fifty years, that 
can fcarce tell one word of it all ; and no wonder ; 
for ye were not attentive in the hearing of it. 3. Look 
how ye carry after the word is heard ; what unedify- 
ing difcourfe will ye be engaged in ere ye be well at 
the door? How carnally and carelelly do many rufli 
unto, and go away from, hearing of the word ! And 
when ye get a v;ord that meets with your foul's cafe, 
do ye go to your knees with it before God, defiring 
liim to breathe upon it, and to keep it warm ? Or do 
ve meditate upon it ? Now put thefe three together, 
your carriage before, in the time, and after your hear- 
ing the word, ye will find that there is juH: caufe to 
fay, that the rjtofl part that hear this gofpel are not 
fcrious ; and what wonder then that it does them no 
good ? In the end of that parable of the fower, Mat. 
xiii. Mark iv. and Luke viii. it is faid by the Lordj 
Take heed how ye hear ; for iJ/jofoever haih to him flmll 
be given, &c. if ye improve well your hearing, ye will 
ftill get more ; but fo long as you take no heed how 
ye hear, ye cannot profit. 

A fecond 

Serm. lo. ISJUH LIII. i. i8i 

A fecond ground or caufe is this, That the mofl 
part of hearers never come to look on this word as 
the word of God, they come never ahiioft fo far as to 
have an hiftorlcal faith of it. It is faid, Ileb, xi. 6. 
He that comctb to God miiji bcUevc that he is, and that 
he is a rewnrder of them that feek him diligently ; but 
when men" do not really believe that God is, what 
w^onder they feek him not, that they fear neither judg- 
ment nor hell', and that they ftudy not holinefs ? they 
fay in their hearts they fiiall have peace, though they 
walk in the imagination of their own hearts, and that 
the way to heaven is not fo narrow as minifters fay it 
is, tliat God will not condemn poor chriftened peo- 
ple ; this is the language of many hearts, and of fome 
mouths ; needs there any evidence of it ? If ye believ- 
ed that the way to heaven is fo flrait, and that hoH- 
ne[s is fo extenfive, could ye'poffibly with any feriouf- 
j\e[s refleft on your heart and way and not be affright- 
ed ? But the truth is, this word gets not leave to link 
in you as the word of God ; therefore faith our Lord 
to his difciples, Luke ix. 44. Let thefe fayings fink in* 
to your ears. There are thefe things, I fear, ye do 
not believe ; and let me not be thought to take on me 
to judge your conferences, when there are fo many 
that profefs they know God, but in ivorks they deny him ; 
as in Tit. i. 16. when we fee fuch things in your car- 
riage, we know that there is a principle of unbelief 
from whence they fpring. i. There arc many of you 
that re^jly believe not there is a God, or that he is 
fuch as his word reveals him to be, to wit, holy, julT, 
powerful, iffc. elfe ye durft not live at enmity with 
him ; The fool hath faid in his heart there is no God ; 
they are corrupt^ he your practical atheifm and pro- 
fanity fay ye believe not there is a God. 2. Ye never 
believed the corruption of your nature. Do ye. think 
(as James befpcaks thefe he writes to, chap. v. 5) that 
the fcripttire faith in vain, the fpirit that is in you lufts 
to envy? Ye do not th.Ink, that your heart is deceitful 


1 83 ISAIAH LIII. I. Serm. lo, 

^nd defperately wicked ? Though we fhould preach 
never (o much on this fubje£t, yet ye lay it not to 
heart, ye take it not to you in particular. 3. We 
are afraid that many of you believe not a judgment, 
and your particular and perfonal coming to it ; nay, 
there are among you, who are like to thefe tnockers 
fpoken of by Peter in his fecond epiftle ch. iii. v. 34. 
who fay. Where is the -promifc of bis coming ? And as 
there were in Paul's days fome that denied the refur- 
reftion, 1 Cor. xv. fo there are flill fome who do it 
on the rnatter at lead ; ye have the fame corrupt na- 
ture. We would think that we had prevailed to fome 
purpofe, if ye were brought really to believe, that 
there is a God, a life to come, and a day of judg- 
ment : And if ye did fo, ye would be more feriou? in 
duty, atid would come more hungry and thirfty to 
the word. 4. The means of falvation is not believed, 
to wit. That the way to peace with God is faith in 
Jefus Chriit, and that there is noway to heaven, but 
the way of holinefs. If all your thoughts were fpoke 
put, it would be found that ye have another way than 
faith, and that of holinefs ; and to make out this, we 
need go no further than to your practice ; we are fure 
many of you live in profanity, and yet have all a hope 
of heaven, and what fays this ? But that ye think not 
faith and holinefs neceflary, and that ye may come to 
heaven another way : This is an old fault and deceit, 
it was in Mofes's days, for fome are brought in (Deut. 
xxix. 19.) faying, I Jhall have peace though I walk in 
ihe imaginaiio7i of my own heart, and add drunkenncfs to 
ihirft ; though I tipple daily at my Itated times, tho* 
I follow my lufts and pleafures, and take my hll of 
the world, we cannot be all faints, ^c. The Lord 
luill not f pare that man^ hut his anger and jealoufy Jhall 
fmoak againji bim, and all the curfcs that are written in 
this hook foall lie upon him, and the Lord will blot out 
his name from under heaven ; though this be not now 
believed, it Ihall be found verified. There are man)', 


S^rm. 10. ISAIAH LIII. i. 18^ 

when they come to judgment, that will know to their 
coft, the truth of many things they never believed be- 
fore ; as we find in that rich man, who fays to Abra- 
ham, Send fome to tell my brethren, that they come not 
to this place of torment ; it fays as much, as that he in 
his life-time did not believe how terrible and torment- 
ing a place hell was, and it is even fo ftill ; though 
men and women have immortal fouls, yet they go on 
following their finful ways, and believe not that any 
evil {1k\11 "befai them, till God's curfe and vengeance 
overtake them. 

A //j/>^ ground or caufe is. That men never think 
themfelves in hazard, nor fuffer their hazard to affecb 
them, and therefore they feek not after the remedy^ 
hence the Jews, Scribes, and Pharifees rejected 
Chrift ; why ? they were righteous perfons, whole and 
needed not the phyfician ; and thus it is with many 
of you, ye will take with it that ye are finners^ but 
hot with the gracefulnefs of your nature, and this 
makes it, that when life and reconciliation with God^ 
are offered, ye have almofl none to accept of it, why 
fo ? ye are generally in your opinion, good friends 
with God already ; none of you almoft think that ye 
have hatred at God, and fo ye carelelly and uncon- 
cernedly let the opportunity of making your peace 
with him flip over, even like thefe Jews fpoken of, 
John viii. 44, 45. who when Chrift faid to them, ye 
have the devil to your father, anfwered, he had a devily 
and that they tvere come of Abraham, and ivere not born 
of fornication ; fo it is with many of you, ye could 
never endure to think yourfelves in danger of hell, 
nor to confefs that ye were heirs of wrath, as if ye had 
been born with other natures than the ordinary race 
of mankind ; and this keeps fo many of you from get- 
ting good of this gofpel ; for it feeks fmners to pardon 
them, and enemies to reconcile them ; and till the 
€nmity be once confeifed, the friendfliip will never be 
fought after, nor will it lind merchants ; tho* when 


i84 l^SAIAH LIII. I.- Serm. ro. 

once the enmity is owned, the gofpel hath many 
fweet, peaceful, and comfortable words to fpeak to 
the man afterwards. 

A fourth ground is, The love of money and of the 
■world, which is the root of all evil. This is given as 
a main caufe, Matth. xiii. why the word profits not. 
The feed is fown among thorns, and the thorns fpring up 
and choke it, the cares of this life, and the deceitfulnefs 
cf riches choke the ivord, 'Tis not oppreflion, nor fteal- 
ing, but entanglement with, and addiclednefs to the 
things of this prefent world ; folks allov/ing them- 
felves too much fatisfadion in their riches and pelf, 
counting themfelves as if all were well if they have it, 
and grieved if they want it ; as if there were nothing 
but that to make happy, being wholly taken up about 
it, and leaving no room for the concerns of their 
fouls, for prayer, and feeking of God, ncr for chal- 
lenges to work on them, they are fo wholly taken up 
with their callings and bufmefs ; for they lay it as a 
ground that they muff be rich, and then they give 
themfelves wholly to all things that may contribute to 
that end, and that chokes and fuffocates the word that 
it never comes up, that nothing comes to perfection ; 
therefore Chrill fays, Luke xxi. 24. Take heed ye be 
not overcharged ivith fiirfciting and drunkcnnefs, and 
cares of this life. I am afraid that many more among 
you who are civil, and efteemed virtuous and frugal, 
fliall perifh in this pit of woridly-mindednefs, than 
Ihall perilh by drunkennefs, gluttony, fornication, or 
the like ; and yet there is nothing more frequent in 
fcripture, than words fpoken to turn men from earth- 
ly-mindednefs. Hew hard is it, "fays Q\\x\[\,for a rich 
man to enter into the kingdo?n of heaven ? And fuch a 
man is he that is taken up with riches, and places his 
happinefs and contentment in them, whether he have 
more or Icfs of them. We fpeak not this to counte- 
nance idlenefs in any, but to prtfs moderation in the 
ufe of lawful things. Ye think it enough if we can- 

Serm. lo. ISAIAH LIII. i. 185 

not charge you with oppreffion, ftcaling, ' whoring, 
and the like; but this golpel will charge you with 
the love of money, and if it find the love of the 
world in you, the love of the Father will not be 
found in you. Doth not your experience tell you, 
that it is not an eafy matter to be much taken up with 
the world, and to get a fuitablc difpofition for duties 
of religion, and to be painful in them ? 

K fifth ground is, mens little prizing of the gofpel, 
and the benefits that come by it ; they look not upoa 
it as their happinefs to have communion with God ; 
they who are invited to the marriage of the king's 
fon. Matt. xxii. will not come, and the reafon is gi- 
ven, ihey made light of it ; the offer of the gofpel hath 
no weight, it relilhes not : if a market of fine things at 
a cheap rate were proclaimed, ye would all run to it ; 
but ye delight not in the word of God, ye prize not 
the gofpel and the precious wares that it expofes to 
fale among you. And to evince and make out this, 
I would afkyou thefe few queflions. And, i. I would 
afkyou how often, or rather how feldom have you fat 
down purpofely, and thanked God for fending the 
gofpel to you ? Ye have given thanks for your dinner : 
but how often have ye given thanks that ye have the 
gofpel, fabbath-days, and week-days ? 2. How little 
do many of you wait on the preaching of it ? Were 
there a meffage fent to you but from an ordinary man, 
and more from a great man, ye would flrai;en your- 
felves and your bufinefs too fomewhat, that ye might 
hear it ; and yet it is a wonder to think how fome in. 
this place, except on the Sabbath, will hardly be feeii 
in the church from one end of the year to the other. 
3. Had ye any evidence to draw of houfe or land, ye 
would feek to have it drawn well and fjre ; but many 
of vou never fou?ht to have the evidence of heaven 
made fure ; ye know, how interruptions of, and 
threatnings, to remove the preached gofpel from you, 
never troubled you. That bufinefs of the tender gave 
A a a proof 

i86 ISAIAH LIII. 1. Serm. id. 

a proof, that ye might have your eafe, and the things 
of the world, ye cared not what became of the gofpel, 
and of the Hberties of Chrift's kingdom among you : 
nay, we may fay, the gofpel was never lefs fet by, ne- 
ver more reproached, defpifed, and trode upon, than 
in the time wherein we live, and who lays it to heart ? 
If it were well tried, there is more pains taken on little 
things in a week, than ye take upon your fouls in a 
year ; and which may be fpoken to the fliame of fome, 
more time taken up in tipling, drinking and debauch- 
ing, than in prayer, or any other religious duty : and 
is not that an undeniable evidence that ye make 
light of the gofpel ? They ?nade light of if, and ivent 
their ways, &c. faying as it were, care for yonder in- 
vitation who will, as for us, we have fomething elfe 
to do. 

Afixth ground or caufe, though poffibly it be not 
fo frequent ; is a fhifting off convictions and challen- 
ges, a quenching of any begun exercife in the confci- 
ence : Some of you have been made fometimes to 
tremble as Felix did ; but ye fliifted it, and put it off 
to another time, and went away to fome company or 
recreation, that fo ye might flifle it, and drive it out 
of your thoughts : Is there any of you who in ficknefs^ 
or under fome other fad crofs, or at a communion, 
that has not had your own convictions, challenges, 
and frights, about your fouls eftate ; and yet ye have 
fmothercd, extingulfhed, and put them out again. 

Kfevenih ground or caufe (which is as large and 
comprehenfive as any) is mens reiting and fitting 
down, before they have any folid ground to reft upon, 
taking a counterfeit work for a real one, like thefe 
fpoken of Hofea vii. 1 6. af whom it is faid, They re- 
turn, hut not fo the mojl High: Son>e attain to a fort of 
out-fide reformation, and they think on that account 
they are well enough, and in good terms with God ; 
and when fuch are called to return, they fay as thefe 
do, Mai. iii. 7. Wherein Jhall we turn? They think 


Serm. 10. ISAIAH LIII. i. 187 

they are returned, and that their peace is made al- 
ready : they cannot endure to be bid believe, or to lay 
a new foundation, for they think its laid already. In 
a word, as Laodicea did, They think thcmfdves rich 
and encreafcd in goods, when yet they arc poor, blinds 
viiferahle, ivr etched and naked, but they knew not, &c. 
and fo are well fatisfied with thenilelves as gracious 
perfons, relting on thefe and the like grounds. As, 

1. It may be they pray and think fomething of that. 

2. They think they have faith enough, if they have a 
hiftorical faith. 3. It m»ay be they have had fome re- 
folutions, and fits of a fort of tendernefs ; and thefe 
they reft upon. We fnall not infift to fiiew the rotten- 
nefs of thefe props, but (liall only fay, it were in Ibme 
refpe£t good for many of you, that ye had never had 
the little pieces of profeflion ye have : there is a fort 
of civil, legal, formal, fair fafhioned men and wo- 
men among us, whofe converfation and communica- 
tion relilhes to none but themfelves ; and fpcak the 
word who will, they think that they are without the 
reach of it : I muft fay this fad word, that I think 
many of you have as much believing as keeps you 
from faith in Chrift ; that is, ye have as much pre- 
fumption and fecurity, as makes you that ye are ne- 
ver ferious with the Lord to amend it, and to bring 
you indeed to believe ; fo that it is a greater difficul- 
ty to beat you off from your rotten grounds, than it is 
to get you right, though both require the cmipotent 
power of God : ye think ye believe always, and ye 
have no doubts about it ; and therefore ye think ye 
have faith enough to do your turn. Ah! when will 
ye know that fecurity is not faith, and that there is 
great difference betwixt prefumption and folid refting 
by f\uth on Chrift ? 

Eightly, This wrongs many of you, that becaufe ye 

are not among the worft fort, and others cftcem well 

of you, ye think that ye are well enough ; and this 

makes us, that as to many of you, we know not whe^ 

A 2 ther 

i88 JSAJAH LIII. r. Serm. id. 

ther to be more familiar with, or to fland at a diftance 
from you, becaufe ye are ready to reft on fo very llen- 
der grounds : It is not the commendation of men, 
but the commendation of God that you fliould feek 
mainly after ; and yet if ye think good men efteem 
"well of you, ye apprehend ye are good enough. 
This was it made the fooliih virgins fo fecure, becaufe 
the wile took them and retained them in their com- 
pany : and this is the neck-break of many, efpecially 
when they look about them and obferve fome fm in 
others which they have to abftain from ; as if it had 
been enough in Herod, and a fufficient proof of the 
reality of his religion, That he heard "John gladly^ and 
did many things on the hearing of him* 

A ninth ground (and .a very poor one) is folks fit- 
ting down on the means when they have them, as if 
when they have got the gofpel they were in no hazard, 
and could believe when they lift : I make no queftion, 
but where the gofpel is in any meafure powerfully 
preached, there are many more fecure and fearlel's 
than if they had it not ; and its very probable fome- 
what of this is hinted at, Luke xiii. 26. where fome 
are brought in faying to Chrift, We have eaten and 
drunken in thy prcfence^ and thou haji taught in our 
Jireets ; who when he thrufts them away from him at 
the great day, they will in a manner hardly believe 
that he is in earnefl ; and they give this for the rea- 
fon of it, that they have heard him preach, and they 
have run out to the fields after him. It were good to 
fear while ye have the word, left ye mifs the fruit of 
it ; compare to this purpofe, Hcb. iii. at the clofe, 
with Heb. iv\ i. and we will lind this commended to 
us \ So we fee, faith the apoftle, that they could not en- 
ier in becaufe of unbelief let us therefore fear, leaf} a 
profnife being left us of entering into his reft, any of us 
fhoukl fcem to come foort of it : It is much, yea the lirft 
flep to faith, to get people fuitably afraid, they mils 
the fruit and bleiling of the ordinances while they have 

them J 

Serm. lo. ISAIAH LIII. i. 189 

them ; it Is good to be afraid, to come to church and 
not to get good of the fermon ; or to go and read a 
chapter of the Bible and not profit by it, always to 
put a difference betwixt the ordinance and the blefiing 
of it, and to be afraid in the ufe of the ordinances to 
mifs the bleffing of them. 

There may be many other caufes, and we fliould 
not flint and limit you to thefe ; but fure thefe are 
caufes why this gofpel profits not. We will add thefe 
few, I. There are feme that ftumble at the meffenger, 
fome at the meffage ; fome thought Chrifl a friend of 
publicans and finners, and faid he had a Devil ; and 
fo they faid of John Baptift. There are fome that caa 
abide neither free nor fair fpeaking, and they think it 
is not the word, but the fpeaker that they offend at: 
yet prejudices againft the carriers of the word have ne- 
ver done good, but much evil, and you would do well 
to guard againft them. 2. Sometimes there is a flum- 
bling at the fpiritual truths of the gofpel and a fort of 
new fanglenefs in the hearers of it that lafts not ; 
John's hearers rejoiced in his light for a feafon ; fome- 
thing of it was alfo in Chrift's hearers, but they foon. 
turned their back on him when he told them of eat- 
ing his flefli, and drinking his blood, and of the ne- 
cefTity of it, elfe they could have no life in them. 
This (fay they) is a hard faying and who can bear it ! 
If we would confider thefe things, we might fee con- 
vincing caufes of our little thriving, and they might al- 
fo (through God's blefTing) be made ufe of for directions 
to thrive ; and if we could once bring you to be fmgle 
and ferious in hearing, and fpiritually thrifty, in ma- 
king ufe of every fermon and fabbath for edification, 
we had gained a great point of you. 

S E R. 

S90 ISAIAH LIII. 1. Serm. ii. 


Isaiah LIII. i, 

Wb& /jalh^ believed our report F And to tuboin is the 
arm of the LORD revealed? 

IF we would foberly confider the frame of the moft 
part of men and women that live under the gofpel, 
it would be hard to know, whether it were more 
ftrange that fo few fhould receive the report, and be 
brought to believe for all that can be faid of Jefus 
Chrift; or whether that among the generality of 
hearers that do not receive the report, there are fo 
few that will be convinced of their unbelief. Its won- 
derful and ftrange to fee unbelief fo common, and its 
as ftrange and wonderful, that among thefe many un- 
believers there are fo few that think they want faith. 

Ye remember the laft day, we propofed to anfwer 
this doubt or queftion. What can be the reafon, that 
w^hen fo fev/ believe, all almoft think they believe ? 
And then to fpeak a word to the laft life that rifes 
from the matter that formerly we fpoke of on thefe 
vords. We fhewed you, and we think the fcripture 
k very clear for it, that among the generality that 
hear the gofpel, they are very rare and few that do 
believe it ; and yet go through them all, there will 
not one among many be found, but will aifert they 
believe, and they will (to fpeak fo) be crabbed and 
picqued, to tell them that they want faith ; and ^q 
the moft part of hearers live and die in this delufion ; 
a thing that experience clears as well as the word of 
God, and a thing that doleful experience will clear at 
the great day; therefore fome are brought in, faying, 
Luke xiii. 2(^. We have eaten and drunken in thy pre- 


Serm. ii. ISAIAH LIII. i. 191 

fence ^ and ihou haft taught in our Jircets ; to whom 
Chrifl will fay, I know you 7iot, depart from me ; which 
doth import this much, that fome will come (as it were) 
to the very gate of heaven, having no doubt of their 
faith and intereft in God, or of their entry into it, 
and will therefore in a manner plead with Chrift to 
be let in, and who would never once doubt of it, 
nor call it in queftion, but they were believers, and 
in friendship with him. Although there will be no 
fuch debate or difpute after death, or at the day of 
judgment, yet it lays this, that many hearers of the 
gofpel have drunken in this opinion which goes to 
death with them, and no preaching will beat them 
from it, that they are believers, and in good terms 
with God, till the intimation of the fentence of con- 
demnation does it, and the wrath and curfe of God 
meet them in the face. And O, how terrible a dif- 
appointment will fuch meet with in that day ! may it 
not then very reafonably and juftly be enquired, what 
can be reafon and caufe, when this is granted fo ge^ 
nerally to be a truth, that there are few believers, that 
yet it fhould be as true, that few queflion or make 
any doubt of their faith, and how this comes topafs? 
I fhall give you fome reafons of it, which if ye would 
think upon, and fuffer to fmk down in your hearts, 
ye would not marvel that fo many are under this mif- 
take and delufion, and it would put many of you to 
have quite other thoughts of your own condition than 
you have. We Ihall only fpeak to fuch reafons as 
are fmful, and culpable upon your part. 

The reafons then are thefe. Firf^ The mod part 
never feriouily think on the matter, whether they be- 
lieve or not, or they never put their faith to a trial. 
If the foolifh virgin lights her lamp, and never looks 
whether there be oil in it, and takes on a fair outward 
profelTion of religion, and never looks what is within 
it, or how it is lined ; to fpeak fo, no wonder flie 
goes up and down with the lamp in her hand, and 


ig2 ISAIAH LIII. i. Serm. ii. 

never knows whether there be oil in her veiTel or not, 
fince file never confiders, nor puts the matter to proof 
and trial. The people are expoltulated with (Ifaiah 
xliv. from verfe 9. for making of images ; that a man 
fhould cut down a tree, and with one piece of it fhould 
warm himfelf, with another piece of it fliould bake his 
bread, and of a third piece Ihould make a god, and 
fall down and worfhip it ; and this is given for the 
ground of it, v. 18, 19. They have not known and 
widerjiood, and none confidereth in his heart ; or, as 
the word is, feeth to his heart ; they confider not that 
that cannot be a god ; one would think that natural 
reafon might eafily difcover this folly. We are per- 
fuaded that fome of you will think your faith as great 
a folly, when there (hall be as clear evidences to prove 
the rottennefs of your faith and hope, as there were 
even to common fenfe, to prove the image made of a 
piece of tree, not to be God ; when it Ihall be found 
and declared, that though ye were never convinced 
laef fin, nor of your mifery and loft condition, were 
never humbled nor touched under the kindly ^qw^q of 
it, never fled to Jefus Chrift in earneft, nor never 
had the exercife of grace, yet notwithftanding the 
want of all thefe, ye would needs keep up a good o- 
pinion of your faith and hope. We fay, the reafon 
why ye entertain this conceit and opinion is, becaufe 
ye never fit down ferioufly and foberly before God to 
confider the matter ; nor do ye put yourfelves to proof 
and trial. Let me therefore alk your confciences, if 
ye who have this opinion of your faith, durft affert to 
him, that this faith of yours is the refult of your feri- 
ous examination and trial ; is it not rather a gueffing 
or fanciful opinion that ye believe ? And do you think 
that fuch a faith as that will abide the trial before God, 
that never did abide your own trial ? It will doubtlefs 
be a dreadful miftake, to go off the world with fuch 
an opinion of faith, and to have the door fhut in your 
very teeth : alas ! there will be no mending or better- 

Serm. ii. ISAIAH LITI. i. 19^ 

ing of your condition after death : The day comes 
when many of you, if God gracioufly prevent not, 
fhall curfe yourfelves that ever ye (liould have beeil 
fuch fools as to have truded your own hearts, or to 
have taken up this opinion of your faith without 
ground. We would therefore ferioufly recommend to 
you the putting of your faith more frequently to the 
trial, and that ye would often read and think on that 
place, 2 Cor. xiii. 5. Exajnine yourfelves whether ye 
be in the faith, prove your ownfelvcs, &c. O ! do not 
think that a matter of fuch concernment fhould be left 
at a conje£lure and utter uncertainty, who Idfes, when 
ye are fo palpably acceffary to your own ruin, by not 
endeavouring to put yourfelves to fo much as a trial ? 
Do not fay here for excufe, We have 710 more grace 
ihati God gives us ; when ye never endeavoured fo 
much as the form of the duty, or to go the length ye 
might have gone in putting yourfelves to the trial : 
The deceit then being defperate and irredeemable, if 
continued in ; do not, for the Lord's fake, after ail 
that is faid to you, cgntinue deceiving yourfelves. 

Kfccond reafon is, mens fetling themfelves on un- 
found evidences and principles of peace that will not 
bear them through before God : I do not fay that they 
have nothing to fay in words for themfelves ; but that 
all they have to fay, will be no ground to prove their 
faith, or to bear them through before God that they 
do believe indeed : It will be found at the bed to be 
but a lie, as it is faid of that man, Ifa. xliv. 20. A de- 
ceived heart hath turned him a/ide, he feeds on afJoes, he 
cannot deliver his foul, no fay, is there net a lie in ?n^ 
right hand? He may have a feeming reafon for his 
faith, but it is no reafon indeed. If many of you 
were going to die, what reafon have ye to prove your 
believing by? Some will fay, God hath always been 
good, kind, and gracious to me ; I was in many 
{traits and difficulties, and I prayed and had many de- 
liverances. Thus all the ground of ihy faith is but 

Vol. I. No. 2* B b temporal 

194 ISAIAH LTII. i. Serm. ii. 

temporal favours or deliveries, which is even as if If- 
rael Ihculd have made their receiving of temporal de- 
liverances, and their acknowledging of them, and hav- 
ing fome fort of faith of them, to be ground enough 
to prove their receiving of Jefus Chrift: I'avingly. There 
is a doleful proof of the unfoundnefs of this ground, 
Pfal. Ixxviii. 34, 2)$-, 36, 37. When beJJevjthem, then 
ihcy fought b'lm and returned and enquired early after 
God ; they remembered that God luas- their rock, and the 
high God their redeemer : They looked to God's paft 
favours for them when they were in the wildernefs, 
and at the red-fea ; and they believed that they co-uld 
do fo flill : But they did flatter him ivith their mouth, 
and lied ztnto him with their tongue ; for their hearts 
were fiot right zuiih him, neither ivcre they Jlcdfaft in 
his covenant ; whereupon he deftroyed them, and 
through their unbelief they did not enter into God's 
reft. It is alfo faid a littlebefore in that, Pfal. ver. xxxii. 
For all this they finned flill. There may be many tem- 
poral favours and deliverances, and thefe acknowledg- 
ed too ; and yet no receiving of Chrift for making 
our peace with God, for removing the quarrel betwixt 
him and us, and for making us ceafe from fm : Con- 
fider if it will be a good ground to plead with God 
upon, to fay to him, Lord, thou muft bring me to 
heaven, becaufe I was in ficknefs, and thou 'raifedft 
me up ; I was in this and that ftrait, and under this 
and that crofs, and thou carriedft me through and 
broughtft me out of it. The Lord will fay to fuch 
that have no more to fay, ye had fo many evidences 
of my power, but ye finned ftill ; and yet this will be 
all the pleading and reafoning that will be found with 
many of you, and the fad reply you will meet with 
from God. 

A third reafon is. Mens giving an external coun- 
tenance to ordinances and their formal going about 
them : They think they have faith, becaufe they keep 
the church, and are not open contemners and mifre- 


Serm. II. ISJTJH LIII. i. 195 

jrarders of ordinances, as feme others are, bccaufe 
they pray, read, hear, Iffc. It feems it was fomethinf^ 
like this, that the perfuafion of thofe fpoken of, I.uke 
xiii. 26. isbuikupon. Lord, fay they, ice have beard 
1 bee preach, and have eaten and drunken inthyprcfence : 
It is not fimply, that they heard Chrift preach, for 
many heard him preach who floned him ; but that 
when others floned him, they followed him, and were 
not only profane, nor profeffed contemners of him and 
of Iiis preaching, as thefe others were ; fuch words 
fall fometimes from your mouths. Ye will poflibly 
fay, what would we have of you ? Ye are not profane, 
ye wait on ordinances, and live like your neighbours ; 
and you content yourfelves with that: Alas! this is 
a poor, yea, a doleful fruit of ordinances, and of your 
attendance on them : If there be more fecurity, pre- 
fumption, and defperate hazarding on the wrath of 
God, and lefs fenfe of the quarrel betwixt him and 
you on that ground. 

A fourth reafon is, Men hope, even fuch a hope, 
that contrary to the nature of hope, will make the mod 
part of you afliamed : Ye think ye believe, becaufe y$ 
hope ye believe ; and that ye will get nrercy, becaufe 
ye think ye hope in God^s mercy ; and ye will not be- 
lieve any thing to the contrary, nor {o much as think 
that ye may l>e deceived. The opinion that men have 
of obtaining mercy, that is maintained without any 
ground but their vain hope, is the mod common, 
moll unreafonable, and prejudicial evil among the 
profeffors of this gofpel : Hence if any ground and 
evidence of their peace be alked for, they will anCwer, 
that they believe ; if it be again afked, how know ye 
that ye believe? They anfwer, we hope and believe it 
is lb, and can give no ground for it. Many are like 
thefe fpoken of, Ifa. Ivii. 10. Thou haft found the life 
(f thine hand, therefore thou luafl not grieved : They 
have a faith and a hope of their own making ; and 
this keeps them olf, that the word of God takes no 

B b 2 hold 

ig6 ISAIAH LIII. i. Serm. ii, 

hold on them : We preach that ye are naturally at 
enmity with God, and offer peace and reconciliatioa 
through Jefus Chrllt ; but ye are deaf, for ye think 
your peace is made already ; and but very few are icn- 
fible of a quarrel with God, to liften to his word as 
to the rniniltry of reconciliation : This is wondered at 
(in a manner) by the Lord hinifelf, Micah iii. ii. 
where we have a people whofe way is very unlike the 
gofpel ; The heads judge for a rezvard^ and the pricjis 
teach for hire, and the prophets divine for 7noney ; yet 
luill they lean upon the Lord atid fay, is not the Lord 
among us ? None evil can come upon us. It is not for 
real believing that they are charged, but for their con- 
fident afferting their believing when there was no 
ground for it ; So it is with many, they will fay, they 
hope to efcape hell, and to have their fms pardoned, 
and to get to heaven ; and they believe it will be fo, 
when in the mean time there is no ground for it, but 
t;Iear ground to the contrary. 

A fifth ground is, mens fpiritual and pra(Stical ig- 
norance of the righteoufnefs of God ; whereof the 
apoille fpeaking, Rom. x. 3. faith, Being ignorant of 
the righteoufnefs of God, they go about to eftablijh their- 
Qwn, he. that which I mean is, mens being ignorant 
of their natural condition, of the fpiritualnefs of God's 
law, what it requires, and of the way of faith, and 
of the command of believing, and the nature of it : 
It is from the ignorance of thefe three, to wit, of the 
inlfchief that is in them by nature of t'le fpiritualnefs 
of the law, and of the fpiritualnefs of faith, and of the 
txercife of it, that they fieep on in fecurity, and think 
they have laith when they have it not ; and though 
i'ometiines they will fay their faith is weak, yet they 
cannot be beaten from it but that they believe ; and 
their faith rifes and falls, as their fecurity does. This 
the apoltle makes clear from his own experience, 
Rom. vii. 9. where before his converfion he fays, he 
was a living man, but after his converfion hp begins 

S<2rm. II. ISAUn LIII. i. 197 

to think himfelf nothing but a dead and loft man> the 
realbn is, becaufe before converfion he knew not him- 
felf, he kne\v not the law, nor the nature of the co- 
venant of grace, Before the law came, faith he, / was 
alive ; he knew not the fpiritual meaning of it, and 
therefore he thought he obferved it, and fo thought 
himfelf lure of heaven, and had no doubts nor difput- 
ings concerning his interefl: in God ; But, faith he, 
luben the commandment came, Jin revived, and I died ; I 
faw myfelf then to be loft and gone, and in every thing 
guilty, that which I thought had been humility, I faw 
it to be pride, that which I took for faith, I found it 
to be prefumptlon and unbelief, and my hollnefs, I 
found to be hypocrify ; not that his fin grew more up- 
on him, but the fin that before was vailed, was now 
difcovered, and ftared him in the face ; this is a fad, 
yet a mod real truth ; the good believing, as many 
of you call it, and the faith that ye have, is a furer 
ground of 'your ftrangenefs to God, and of your un- 
belief, than any other thing ye have can be a ground 
•whereupon to conclude, ye have faith and are good 
friends with God ; ye are yet alive, ftrangers to God, 
ftrangers to yourfelves, ftrangers to the fpiritual 
meaning of the law, and to the exercife of faith ; if ye 
would let yourfelves to ponder ferioully this one con- 
fideration, I think ye might be fomewhat convinced 
of It ; Do ye not fee many that underitand more of 
God than ye do, and that are more tender in their 
walk than ye are, who yet are more loath, ftraltened, 
and afraid to alTcrt their faith and confidence in God 
than ye are ? and they are oftener brangled and put 
to queltion their faith, will ye then confider what can 
be the reafon that ye have fo ftrong a faith, that ye 
never doubted, and they are troubled v/ith doubting 
fometimes, yea often, though they pray more, and 
are more diligent in the ufe of all the means, and ho- 
lier In their converfation than ye are, and ye will, 
St may be, fay, it is well for them that are not like 


iq8 ISAIAH LIII. I. Serm. II. 

fuch a perfon ; this is the reafon of it, they fee their 
fin, and the fpiritualtiefs of the law, and the nature 
of faith ; and are dead to the law : but ye are yet a- 
live in your own conceit ; do ye, or can ye think, 
that much praying, reading, meditation, and tender- 
nefs in mens walk, will weaken faith and occafion 
doubting ? or is it not rather like, that faith will be 
more confirmed by thefe, than by the negleft of them? 
How is it then that ye are fo llrong in your faith, 
when they find themfelves fo weak and doubting ? or 
have ye an infufed faith without the means ? or doeth 
God deal with you in a more indulgent way than he 
ufes to deal with his people ? How is it then that thefe 
of whom ye cannot fay but they are more tender than 
ye arc, cannot almofl: name faith, or affert their con- 
fidence in God, without trembling and fear that they 
prefume ; and yet ye dare very confidently affert your 
faith without any hefitation, though ye live carnally 
and without fear ? Do not many of you wonder what 
:\ils fome people, what need they to be fo much trou- 
bled, and why do they ftand in need of fome to pray 
for them, and with them, and to anfwer their doubts, 
and ye, meanwhile, need no fuch thing ; and all the 
reafon is, that ye affure yourfelves ye believe, and 
think the queftioning of your fecurity is the very un- 
doing of your faith : God help you, you are in a wo- 
ful cafe. 

A Jixt/j reafon is, that people drink in fome carnal 
principles that have no warrant in the word of God, 
and accordingly fquare every thing that comes in their 
May. 1. They lay it down for a ground, that men 
fliould never doubt of God's mercy : We do not fay 
thai people fliould doubt of God's being moil real in 
his offer of mercy to finners in the gofpel ; but from 
that it will not follow that none fliould doubt of God'i; 
love to them, or of their coming to heaven, whether 
they clofe with the offer or not. Are there not many 
whom God curfeth ? and fliould not thefe doubt ? A 


Serm. II. ISAIAH LIII. i. 199 

fecond carnal principle is, That there is no fuch reality 
in the threatenings of God as there is in his promifes, 
as if he were utterly averfe from executing his threats; 
and as if it were a rare thing for him to condemn any: 
And is there any thing more oppofite to fcripture than 
this principle ? Hath he not faid in the fame place, to 
wit, Exod. xxxiv. where he proclaims himfelf io be 
gracious, merciful, long-fuffering, &c. That be is a God 
that ivill not clear the guilty : And hath not the fcrip- 
ture faid, that it is but a remnant that are faved ; as 
it were, here one and there one, and that there are 
many damned for one that is faved : But know it for 
certain, that he will make you one day vomit up thefe 
principles, with exquifite torment, when out of your 
own mouth he will convince you of your miflake and 
delufion. 3. "When people want many things, they 
think they fupply all with an honeft mind : This fup- 
plies your want of knowledge, your want of faith and 
repentance, and every thing whereof ye are faid to be 
ihort : Though ye live and may die carnal and unre- 
newed, yet ye think ftill ye have an honelt mind or 
heart for all that; and what, I pray, is your honeft: 
mind, but a rotten and profane heart that vails your 
hypocrify with a pretext of honefty ? Would ye think 
that man honeft, fpoke of Ifa. xliv. 19. who with one 
part of the tree warmed himfelf, and with another 
part made a God, and fell down and prayed to it ? 
And yet in your fenfe, he hath an honeft mind, for 
he followeth his light which is but darknefs, and the 
deceit of his heart carrying him away from God, tho* 
he cannot fee it ; he difcerns not, bccaufe he confiders 
not that there is a lie in his hand, and that a decci-ued 
heart hath led him afidc. So it is with you ; and if 
many of you faw, what is latent under that honeft: 
mind and heart, there could be nothing that would 
make you loath yourfelves more. A little time will 
convince you, that that which ye looked for moft 
good from, was your greateft and moft traiterous ene- 

mv ; 

200 ISAIAH Llir. I. Serm. ir^ 

my ; He that trujis in his own heart is a fool, faith So- 
lomon, Prov. xxvili. 26. it fuppofes that people are' 
ready to truft to their heart, and to hearken to the 
language of it concerning their fpiritual eftate, but it 
fays alfo, that they are fools that do fo, for it betrays 
thcni, and there is no folly comparable to that where- 
by a man betrays his own immortal foul ; and fo he 
doth who trufls in his own heart. 

A fcvcnth reafon is from the deceitfulnefs of our 
heart, and the natural corruption that flicks to us. 
There is naturally in us pride and felf-conceit ; we 
are difpofed and given to, any thing that is our own, 
though it be but a fhew, is as good as others reality ; 
to think our own light and knowledge, our own parts 
and gifts to be as good as thofe of any others whofo- 
ever they be. And with pride there is joined felf- 
love ; we cannot abide to think evil of ourfelves, or 
to fufpeft ourfelves : Though this felf-Iove be indeed 
felf-hatred, and is but love to our corruptions, and 
makes us, when we live in hatred to God, to think that 
we love him ; fo that we cannot be induced to think 
that we love him not ; for we know that^the love to God 
is good, and we love ourfelves fo well, that we cannot 
endure to think that we want it. Hence it is faid of 
fome in the laft times, 1 Tim. iii. 2, 3. That they Jhali 
he covetous, proud, boajlers, blafphemers, difohcdient to 
parents, unthankful, unholy, without natural ajfedion, 
truce-breakers, &c. having a form of godlincfs, anddeny^ 
ing the power of it ; and the fountain of all is felflove ; 
for, faith he, men Jh all be lovers of their oivnfclves : And 
as felf-love is the fountain of much evil, fo it is the foun- 
tain of felf-deceit, and keeps out any thing that may 
make men queftion their own condition ; fo that if a 
Xvord come in and fay, thou haft no ground for thy 
laith, the heart will be ready to anfwer and fay, it 
cannot be that I am a fclf-dcceiver ; and fclf-love, as 
a partial judge, will oiTer to vindicate the man, and 
fo makes him ihift the challenge. Now when all 


Seriii. II. iSAUii im. i. ^oi 

thefe are put together, you may fee how many grounds 
people have to go wrong Upon ; and men having 
hearts difpofmg and inclining them to go wrong, and 
little pains being taken to difcover the deceit of thern, 
is it any wonder that they think they believe^ wheii 
indeed tliey believe not, jtnd be empty-handed, hav- 
ing litile or nothing to reft upon, while they think 
they are rich and want nothing r Thefe are not fanci- 
,ed and far-fetched things, but obvious, and at hand, 
and may eafily be gathered frorn your daily practice: 
In all which, it Is our defign and fcope to bring you td 
try your long unqueftioned peace; do not therefore' 
think that it is impoffible to be thus perfuaded, as ma- 
ny of you are, and yet to be miftaken, which is ano- 
ther ground of mens deceit ;} for Lsodicea was very 
confident in thinking herfelf to be rich and increafed in 
goods, and tojiand iil need of nothing, ivhenJJje was i?i 
the mean time poor, blind, miferahk, ivr etched, and na- 
ked : And the Galatians, as we may fee, chap. v. 8. 
had a perfuafion ivhich was not of God; As there may 
be a perfuafion of a point of dodlrine, as being right, 
which yet is an error, fo there may be a perfuafion of 
a man's fpiritual (tate as being tight, and which he 
will floutly maintain to be fo, while in the mean time 
that perfaafion is not of God that calleth him, but a 
ftrong delufion. If all that be faith that ye call faith, 
then certainly the way to heaven is much broader than 
the fcripture hath chalked it out ; and miniders need- 
ed not fay. Who believes our report? for all fhou Id thus 
believe it. It will then, and mufl then turn to this, 
that your perfuafion is not of him that calleth you ; 
and if a deceit may lie and lurk under this perfuafion 
of yours, ye have certainly fo much the more need to 
put the bufinefs to trials 

And this is the lad ufc, (which we cannot now in- 
fift on ;) That feeing fo many think they believe who 
believe not, and that there are but few that believe 
the report, and indeed reft on Chrift for their falvation. 

Vol. I. No. 2. C c as 

202 ISAIAH Llir. T. Serm. ii. 

as he Is offered to them in the gofpel. It Is your con- 
cernment to endeavour to put yourfelves without the 
reach of this complaint, and to make it fure that ye 
have believed and received the report ; Is there any 
thing of concernment if this be not, even to make 
your calling and eleftion fure ? And that cannot be 
made fure as to you, till your faith be made fure. If 
we could prevail thus far with you, we >vould count it 
a blefled fruit of this and of many other fermons, even 
that fome of you who have never queftioned your 
fiiith, might be engaged fir (I ferioufly to clofe with 
Chrift, and then to put yourfelves to the trial, that 
on diftind grounds ye might be able to fay, I knoiv 
in whom I have believed, and that he is able to keep that 
•which I have committed to him againji that day. There 
are many of you that talk of faith, and yet cannot 
only not aifert your interefl: in Chrift diftin£lly, nor 
cannot fo much as give any folid grounds of your be- 
lieving ; and (hould not this, think ye, put you to 
try it ; is there not a day comi,ng wherein ye will all 
be tried whether your alledged faith was true faith, 
or but prcfumptuous ? And wherein the confcience 
which IS now quiet, and which it may be never keep- 
ed you from an hour's fleep, Ihall awake and put forth 
its fting, and fliall bite and gnaw, and ye who (hall 
continue under the power of this delufion, will be 
put to gnaw your tongues for pain and horror under 
the gnawings of your confcience. Ye that never 
knew in all your life what thefe things meant, had 
need to ftand the more in awe, and to be afraid when 
ye come near death. Though It be a fad matter, that 
when we fhould be preaching, and would fain preach 
the doctrine of faith. It fhould, by reafon of your de- 
lufion, be the great part of our work to be thus dig- 
ging you out of your prefumption, and overturning 
your carnal and ill-grounded hope ; yet we have the 
greater confidence and the more to fpeak to, and in- 
fill on thefe truths, becaule they lie fo near to the 


Serm. 12. ISAIAH LIII. i. 203 

great defign of the gofpel, and to your immortal fouls- 
lalvation ; and though we are able to preach more 
plaufible and fweet things to you, yet if thefe doc- 
trines profit you not, thefe would not. Seeing there- 
fore they are fo profitable, we fhould not grow weary 
to fpeak, and ye fhould not be weary to hear them 
fpoken of. 'Would to God ye were ferioufly and fin« 
cerely aiming to be clear in the matter of believing, 
and that ye flood in need, and were more capable of 
more pleafant truths j if fo, we might have more com- 
fortable, though we will not fay more profitable doc- 
trines to infill upon to you. 


Isaiah LIII. i . 

Who hath believed our report ? And to luhom is the arm 
of the LORD revealed? 

WE have fpoken at feveral occafions to this firfl 
part of the verfe, and before we leave it, 
there is one Ufe feveral times hinted at already, to 
which there Is good ground to fpeak, it being the de- 
fign and purpofe of thefe words to hold forth of what 
great concernment believing is, and of what great 
difficulty it is, and fo many being to the ruin of their 
fouls miftaken about it, there is ground to draw this 
U/e of exhortation from it, to wit, That then all the 
hearers of this gofpel would be exhorted to advert 
•well to this, that they make faith fure in itfelf, and 
that they make it fure to themfelves, feeing, as I faid, 
fomany are miflaken about it and beguile themfelves. 
The more prelfingly that the gofpel calls for faith in 

C c 2 Chrift 

204 ISAIAH LIII. I. aerra. 13. 

Chrifl, and the more weightily the Lord expoftulateg 
ivith the hearers of the gofpel, becaufe of their unbe- 
lief, they are doubtlefs fo much the more concerned 
to receive it in its offer, and alfo to look well t-hat they 
content not thejnfelves with gueffing at laith, and 
that they never think that things are well with them, 
except they can give good proof and warrant that they 
are fo, and that it is faving faith that they have, fee- 
ing there are fo many that fatisfy themfclves as being 
believers, when yet fo few are believers indeed. The 
fad miftake and difappointment of many, fhould have 
fo much influence upon us as to put us to more watch- 
fulnefs, and to a more narrow trial of our own ftate 
^nd condition, that we may know how it is with us. 
All that we h^ive fpoken to the do^rines of this firfl 
part of the verfe, may be as fo many motives to ftir 
you up Xo both thefe, and would to God we could be 
perfuaded to this as the iife of fo many fermons, once 
to admit and take it fpr granted that it is the truth of 
God, that there is a neceflity, an abfolute necefTity 
for us to be really rolled and cad on Jefus Chrift by 
faith, for obtaining of life through him ? Though this 
be a very common dodrine, and ye would think a very 
common tifc of it ; yet it is the great thing that Go4 
requires in the gofpel, and the negleft pf it, or not 
receiving his Son, the very contelt and quarrel that 
God hath with the hearers of it, and the caufe of the 
ruin of fo many fouls that periih under the gofpel. 
We fhall therefore propofe to you fome confiderations 
that may ftir you up to this, and briefly anfwer a que- 
ilion in each of thefe two branches of the nfe. 

And Jir/i^ Fpr ftirring you up to this receiving of 
Chriit by faith, i. Cpnfider if there be not a ftapd- 
ing quarrel and cpntroverfy betwixt God and you for 
fni ; and if there be, as no doubt there is, cpnfider 
how that controverfy is to be removed ; is there any 
other poffible way but by faith in Chrift? If we were 
preaching to fuch us had never finned, and were ne- 
*''■■■ ' ' ve^ 

Berm. la. ISAIAH LIII. i. 205 

ver under the hazard of the wrath of God, there might 
poflibly be a difficulty to perfuade to a receiving of 
Chrift J but when ye have all this in your confcience, 
that there is fm, and a curfe following fin, and that 
there is no other way for removing that curfe but by 
Jefus Chrift, is there not reafon to expect that ye 
ftiould receive this truth ? Will any of you think to 
{land and hold it out againft God ? And if not, then, 
fure there is a neceiTity of believing in Jefus Chrift, 
or of lying under the wrath of God for ever. 

2. Confider that this gofpel and word of falvation 
is preached to you in particular : When we fpeak of 
falvation, v/e do not fay, that Chrifl was once preach- 
I ed to the Jews, or that in fuch a djftant nation there 
is a door opened for falvation in the gofpel : But wcj 
would turn over the words of the apoftle (Acts xiii, 
38.) to you, and fay to you in his words, Be it known 
io you therefore. Men and Brethren, that through this 
Alan, (to wit Jefus Chrift) is preached to you remif" 
/ton of fins, kc. and this brings the gofpel near you, 
even to vour door ; it lays before you the \vay or ac-- 
cefs to God by Chrift, and puts it fo clofe and home 
to you, that Chrift mult either have a refufal, or a 
welcome from you. The firft confideration of your 
own fmfulnefs and mifery might put you to feek after 
a Saviour, though he were at a great diftance ; but 
this other brings him to your heart and mouth ; and 
is it fit (think ye) to neglect fuch a fair occafion ? An4 
will it be wifdom, when falvation follows you, an4 
cries after you, and wifdom lifts up its voice in the 
ftreets, faying, yefimpleones, how long will ye love 
foolifmcfs ? kc. to ftop your ear, or to run away froin 
Chilft, and to run upon your deftruction.r Do ye 
think that this gofpel will be filent always, or that 
your confcience will be deaf and dumb always ? There 
are many nations that have not the gofpel fo near 
theni ; and it is hard to know, but the day may come 
vvhen ye would be content to buy an offer of tlie gof- 

ao6 ISAIAH LIII. i. Serm. 12, 

pel at a dear rate, and when there fliall not be a Me- 
diator, nor a days-man to be had between God and 
you ; and thefe days will then be remembered with 
horror, which now ye fecurely flip over. 

3. Confider what will come of this if ye do not be- 
lieve the gofpel ; know ye not that many pefifh that 
hear the gofpel ; and that upon this fame very ground, 
that they did not receive Chrift and falvation through 
him ofi'ered to them therein, and whereof they are 
now deprived ? Are there not many this day curfmg 
in hell, under the wrath of God, that they let flip and 
paffed over fo many goldei) opportunities of the gofpel 
without improvement ? and knov/ ye not that it will 
come to the fame fad pafs with you, if ye do not re- 
ceive it ? Do men live always ? Is there not an appoint- 
ed time for all men upon earth? If before v/e have 
iavingly exercifed faith on him for making peace with 
God, we be drawn to a reckoning before his tribunal, 
what will come of it ? and are not our precious 
times going apace and always flipping by ; and is not 
the work of faith by delays ftill the more difficult ? are 
not our bonds ftill the more ftrengthened ? and doth 
not our indifpofition ftill grow the greater ? and is it 
not very ordinary to fee thefe who have flighted the 
work of faith in their youth, to live ftupid in their 
old age, and die fenfelefs ? 

4. Confider what fort of people they are, of whom 
the fcripture fpeaks as unbelievers, and whom the 
word of God holds forth to be eternally fecluded from 
the prefence of God for the want of faith ; many 
think that it is but the grofly profane, or fuch as ne- 
ver had fo much as the form of religion, and firth as 
others would fcunner and loath to hear them but men- 
tioned, that it is (I fay) only fuch that are accounted 
unbelievers ; but the fcripture fpeaks of fome that fcek 
to enter in and jhall not be able ; that deftre to be in 
heaven, and take fome pains to win in, and yet are 
never admitted to enter into it, and what is the rea- 


Serm. 12. ISAIAH Lltl. t. 2<y/ 

fon, becaufe they took not the way of believing for 
the obtaining of Hfe and coming to heaven ; they toolc 
the way of works, they took the way of prayer, of 
purpofes, pTomifes and refolutions to amend and grow 
better, quite overlooking Chrift and the way of be- 
lieving in him, and fo took the way of prefumption, 
and promifed themfelves peace when there was no true 
peace, nor any folid ground for it. 

5. Confider (which is of affinity with the former 
confideration) them that are fecluded from the pre- 
fence of God for the want of faith, they are even men 
and women as we are, that liyed in the fame kingdom 
and city with us, that prayed in the fame company 
with us, that thought themfelves as fwre of heaven as 
many of us do, that were guilty of the fame or like 
fins that we are guilty of, that have heard many of 
the fame preachings that we have heard, and yet they 
perifli for want of faith, for not believing in the Son 
of God. Why then fliould we think that impollible 
as to us, that is fo common and frequent in others .? 
Is not the fame nature in us that is in others, and are 
not our hearts naturally as deceitful and corrupt as 
thofe of others ? and fo may not we be beguiled as 
others? And is it not the fame rule that he will walk 
by in judging of us, that he walked by in judging of 
others ? What can be the reafon that people vv^ill read 
and hear the word, and will promife to themfelves 
heaven, when the fame word clears it plainly, that 
. deftruclion is that which they have to look for from 
the Lord : it is nothing elfe but this confident and 
proud prefumption that many take for faith. Let not 
your precious opportunities flip away, and beguile 
not yourfelves in fuch a concerning matter as faith is ; 
ye will never get this lofs made up afterwards if ye 
mifs faith here. 

Lq/ily, Confider the great neceffity that the Lord 
hath laid upon all men and women, by a peremptory 
command and charge, to believe in the Son of God. 


fto3 nAlAH Ltll. I. Serm. \ii 

t-Ie hath not v/ith greater peremptorinefs required 
prayer, nor dependance upon hiiiij nor any other du- 
ty, than he hath required this, i John iii. 23. j^nd 
this is bis crynmandmciit ^ that ive Jhotdd believe on the 
■name of his Son jifus Chnjl ; yea, its fmgled out as 
his main commandment : if that great inquiry be 
made. What Jh all I do to befa-vcd? This is the anfwer. 
Believe on Jefus Chriji. Do you think that our Lord 
(who hath fo marked and fignalized this command in 
fo fpecial a manner) will never take an account for the 
flighting of it ? Or do you think to fatisfy him by your 
other duties without minding this ? It cannot be. 
Suppofe ye flioukl mourn all your life-time, and your 
life were a pattern to others, if ye want this one thing, 
faith in Chrift, ye would be found tranfgreflbrs, as 
having neglected the main work. 

Now for the Shiejlion ; ye will fay, What is this we 
•are bidding you do, when we bid you believe? 
AvfiOi When we call you to believe, we call you^ 
i. To be fuitably aifefted with the fenfe of your own 
fiaughtinefs, fmfulnef?, and hazard ; till there be 
fomething of this, faith in our Lord Jefus hath no ac- 
cefs, nor will ever get a welcome. Deep appfehen- 
fions of the wrath that is coming, and a landing iri 
awe at the thoughts of our appearing before him,! 
contribute much to it. I am not preaching defpera- 
tion to you, as fome mutter, but we would prefs up- 
on you the faith of the word of God, that teils yoU 
what we are, and livelinefs under that impreffion, 
that ye may not be flopped or let, till ye come fo a 
thorough clofure with Chrift : The moft part of hear- 
ers never come this length ; and this is the reafon 
why many ftumble in the very threfliold, and never 
make progrefs. 2. We call for and commend this to 
you, that ye -v^^ould ftudy to be throughly clear as to 
the ufefulnefs and excellency of Jefus Chrift, as \.o 
the efficacy of his death, as to the terms of the cove- 
nant of grace, whereby a finner comes to obtain right 


Serm. 12. ISAIAH LIII. i. 209 

to him. To be fenfible of fin and htizard without 
this, is the only way to make a man defperate and 
mad ; but when this is clear, it makes an open door 
to the finner, that he may fee whether to run from 
the wrath to come. I do not only mean that ye would 
get the catechifm, and be able to anfwer all the quef- 
tions concerning the fundamentals of religion contain- 
ed therein, but that ye would alfo and mainly feek to 
have the faith of thefe things in your hearts, and to 
have faith in God, that ye may be perfuaded, that he 
that was and is God, died for finners, and that by 
the application of his fatisfaftion, finners may obtain 
life, and that there is a fufficient warrant given to a 
finner to hazard himfelf upon him. The firft of thefe 
fpeaks the necelTity of fome fenfe ; the fecond holds 
out the neceflity of a general faith, according to that 
word, Heb. xi. He that cometh to God, mnji believe 
that he is, and that he is a rewarder of them that dili" 
gently feek him. We muft know that there is a war- 
rant to come, and ground to expeft acceptance from 
God upon our coming, or elfe we will never come to, 
nor believe in Chrift. The third thing that vi^e call 
you to, when we call you to believe, is, That the fin- 
ner would adually ftretch out that faith, as the foul's 
hand for the receiving of Chrifl, and for the applica- 
tion of him to himfelf, and would actually call: him- 
felf upon the fatisfadlion of Jefus Chrifl for covering 
that finfulnefs that is in him, and would catch hold 
of, and cleave to him that is an able Saviour, for keep- 
ing the finner from finking under the weight of fin 
that he lieth under : I'his is the exercife and praiSlice 
of faith when it flows from the general doclrine of the 
neceffity of believing fuch things to be truths in them- 
felves, and then it is extended and put forth in prac- 
tice, that we who are fo certainly and fenfibly loll, 
muft needs Diare of that falvation which we believe to 
be in Jefus Chrift, and fo for that, roll ourfelves on 
him. The firft piece of fenfe may be in a reprobate. 
Vol. I. No. 2. D d the 

2IO ISAIAH LIII. I. Serm. 12. 

the fecond piece of faith, that there is a fufncient faU 
v;uion in Chrift to be gotten by them that believe in 
him, may be in a devil ; but this third of adlual mak- 
ing ufe of the fatisfaction of Chrifl, for paying our 
debt, and rolling ourfelves upon him, that is the faith 
and exercife of it that is particular to a found believer, 
and the verv thing that conftitutes a believer, and it 
is that whicn we commend to you, that ye may not 
fland and pleafe yourfelves with looking only upon 
Chrifl:, but that ye may caft and roll yourfelves over 
upon him, that Chrifl: may get your weight, and that 
all your burdens and wants may be upon him, which 
to do ye mufl: be enabled by the mighty power of 
grace, whereof the next part of the verfe. 

The fecond branch of the Ufc which follows upon 
this, is. That we would defire you not only to follow 
this way of making your peace with God, but to fol- 
low the trying and proving of it to your own fatisfac- 
tion, that ye may be warrantably confident that it is 
fo. There is a great difference betwixt thefe, to be- 
lieve in Chrifl:, and to be clear and certain that we do 
believe in him ; as there is a neceflity of the firfl:, 
without which there cannot be peace with God, fo 
there is a neceflity of the fecond, though not fimply, 
as without which there can be no peace with God, 
yet upon this account, as without which we cannot 
be fo comforted in God. And feeing there are fo 
many who do not believe, who yet think themfelves: 
to be believers, and feeing there is nothing more 
common among the hearers of the gofpel, than to re- 
jecl Chrill offered in it ; and to mifbelieve, and yet 
nothing more common than to be confident that they 
do believe ; there is good ground here to exhort you 
to put your faith to the touch-ffone, that ye may know 
whether ye may confidently affert your own faith upon 
good ground, and abide by it. We would think if 
it were remembered, and ferioully confidered, how 
great a fcarcity there is of believers, and how rare a 



Serm. 12. ISAIAH LIII. r. 2n 

thing it is to get any to receive Chrift, that people 
needed not be much prefTed to put their faith to the 
trial ; and when there will not be one among many 
found who will pafs under the account of a real believ- 
er with jefus Chrili:, fliould not the mod: part fufped 
themfelves, feeing the moft part that hear the gofpel 
are the object of this complaint, Who hath believed our 
report? or very few have believed it ; ye would ftudy 
to have fome well grounded confidence in this, that 
ye are not prefuming and going upon grounds that will 
fail you at laft, but that ye be in cafe to fay on folid 
grounds with the apoftle, / know ivhom I have believ^ 
ed, he. There is a faith and hope that will make ma- 
ny afhamed ; and certainly, in the day of judgment, 
when Chrift fhail have to do with thefe perfons, that 
never once thought to be thrull away from him, they 
of all men (hall be thru ft away from him with greateft 
fhame. O ! the confufion that will fill and overwhelm 
them who had a profefiion of Chrift, and yet had ne- 
ver the root of the matter in them, above and beyond 
many others : Dare many of you upon the confidence 
ye have, look death in the face, it is no great matter 
to be confident in the time of health ; but will ye then 
be able to comfort yourfelves in the promifes of God ? 
do not promife to yourfelves the things in the cove- 
nant, except ye be endeavouring in God^s way to be 
Aire ye are believers indeed. Our life depends upon 
our faith, but our confobuion depends much upon our 
clearnefs that we have faith, and that we are in Chrift, 
and therefore there is much need to prefs this upon 
you : There is no way to rid you of the terrors of 
God, and to make you comfortably fure of your par- 
ticular intercft in the promifes of God, but by making 
it fure and clear that ye are believers in Chrift indeed. 
There are three or four forts of people to whom 
we would fpeak a little here. 1 . There are fome v.ho 
think that if they could do other duties, though they 
ihould never do this, to wit, to make their calling 
D d 2 and 

212 ISAIAH LIII. I. Serm. 12. 

and eleclion fure, they would be and do well enough : 
Are there not many of you that never ^o much as fet 
yourfelves to try whether your faith would abide God's 
trial or not? Ah! Ah! An atheillical indiffcrency, a 
flighting of the conlblations of God, aboundeth a- 
mongft many ; fo that they think the promifes and 
the confolations that are to be gotten in the promifes, 
are not fo much worth, as to be thereby put to take 
pains to try and fee, whether they belong to them or 
not; but the day will come that many of you will 
curfe yourfelves for your neglecting and flighting of 
this. A fecond fort are thofe, who, becaufe they 
were never fure of peace with God themfelves ; and 
becaufe they were never fure of their own taith, nei- 
ther ever concernedly endeavoured to be fo, they 
think its all but fancy that's fpoken of afTurance of 
faith, and of peace with God; they think its but 
guefling at the beft. There is fuch a fort of peifons, 
who think they may be doing as they can, and not 
trouble themfelves with fuch fancies, or nice things ; 
but if ye afk them what will come of them at lad ? 
They will tell you, they will trull that to God. Think 
ye it nothing, that God hath laid fo many commands 
on you to make your calling and election fure ? And 
think ye it nothing that he hath given fo many marks 
to try it by? And that fome of the people of God do 
holily and humbly glory and boaft fo much of their 
communion with God, of their affurance of his 
love to them, and of their fpecial intereft in him ? 
Do not all thcfe fa}', that there is fuch a thing as this 
to be had ? There is a third fort that pleafe themfelves 
with mere conjedures about this matter ; and the 
greater their fecurity is, they perfuade themfelves the 
more that they have faith : this is as fad as any of the 
former, when they grant all, that men fliould make 
their calling and election fure, and fliould endeavour 
to be fure of their fiiith ; but in the mean time take 
peace with the devil, and peace with their lulls, for 


Serm. 12. ISAIAH LIII. i. 213 

peace with God, and a covenant with hell and death, 
for a real bargain with God. This is as true as this 
\vord of God is, that there are many that put by all 
challenges by this, and never fufpedl their faith ; they 
hope that all (hall be well, and they mufl always be- 
lieve ; as if that were the whole duty of faith to keep 
down all challenges. A fourth fort is, even of the 
generation of them that have fomething of God in 
them, who fear in a manner to make all fure, and 
think it a piece of humility, and of holy and tender 
walking to maintain doubting, even as others think it 
faith to maintain prefumption : They are always com- 
plaining, as if all things were wrong, and nothing 
right in their cafe, and fo nourifh and cherifii milbe- 
lief : There is fuch a thing as this, that marreth even 
ferious fouls in their endeavours to make their calling 
and eledion fure; and as long as this is, they cannot 
win to the fuitable difcovery of this excellent grace 
that God calls them to exercife, even faith in the 
Lord Jefus : need we make ufe of motives to prefs 
you to this trial of your faith, and. to this giving of 
all diligence to make it fure, who have fpecially hi- 
herto negleded it ? If ye knew any thing of the vexa- 
tion that unbelief hath with it, and what hoiror in 
confclence from the fenfe of diflance from God were, 
ye would think it a great matter to be clear in this 
thing ; and if it were known and believed how this 
deluhon and uncertainty of faith deflroys the moft 
part of men in the world, even of the vifible church ; 
durft men He in their fecurity as moft do, without all 
endeavours to make it fure on good ground, that they 
do indeed believe? Durfl they lie llill under God's 
curfe. If they thought themfelves to be really under 
it, and did not fooliflily fancy that it is otherwife with 
them ? Durfl men treafure up wrath to themfelves, if 
they thought not that the hope they had were good 
enough ? O ! but prefumption beguiles and deflroys 
many fouls ; and particularly this fame prefumption 


214 ISAIAH LIII. I. Semi. 12. 

of peoples thinking themfelves right when they are 
wrong, hath deftroyed, and doth deftroy, and will 
(deftroy more members of the vifible church, than 
prophanity, drunkennefs, whoredom, theft, defpera- 
tion, or any other of thefe grofs, and much abhorred 
evils do. This is the thing that locks men up in their 
iin, even their prefumption, when they fay on the 
matter, We ffjall have peace ^ thow^h we walk in the ima^ 
^ination of 'our own heart? It is this that makes men 
without fear, fleal, and lie, and commit adultery, ^^r, 
that they fay. Is not the Lord among us? Is not this the 
thing that keeps many of you that ye never tremble 
at the word of God? We have faith in God (fay ye) 
and we will truft in him ; therefore feeing prefump- 
tion is fo common, have ye not need to try your faith? 
If there were fo much counterfeit money in the coun- 
try, that it were a rare thing to get one good piece 
of money, ye would think yourfelves greatly concern- 
ed and obliged to try it well, left ye were cheated 
with bafe and counterfeit coin ; is there not need 
then, yea, infinitely much more need for them that 
would be fo wife as not to be beguiled about the fal- 
vation of their fouls, to fearch and try whether their 
faith will abide God's trial or not ? 

Ye will readily move this Queftion. What then 
are the characters or evidences of a folid and real 
faith that will abide the trial, by which the pretended 
faith that is among the men of this generation, may 
be examined and put to juft trial ? 

I fiiall firft name fome direct fcriptures, holding 
out fome things eflentially accompanying faith ; and 
then (hall add others, having more condefcending 
characlers for the more particular differencing of 
this, and helping to the decifion of this great que- 

The firft mark whereby ye may try your faith is, 
the ground and rife of it ; or that whereby it is be- 
gotten and cheriftied j Faith comes (faith the apoftle, 


Serm. 12. ISAIJH LIIT. i. 215 

Rom. X. 10.) by hearing: Dodrinal faith comes by 
the preaching of the gofpel, and faving faith is 
wrought inftrumentally by the fame word of God 
it being the power of God to falvation ; it being the 
word that is the very ground of our faith : I would 
afk you from whence comes your faith, and what 
hand the word of God hath in it ? there are many 
that have a fort of faith not only without, but con- 
trary to the word of God, whereby they believe that 
they will get heaven, while in the mean time this 
word of God does diredly exclude them : got ye 
your faith maintained without ever knowing the ne- 
celTity of a promife for that effed ? Can ye maintain 
your peace, and not have fo much as any foundation 
in the truth and faithfulnefs of God to build it upon? 
Never love that faith that hungers not after the word, 
that is fuppofed to be lively without being ever fed 
by the word, that cannot claim either its rife and o- 
riginal, or its growth from the word : I will not fay 
from this or that word in particular, ar at this or 
that time read or heard, but from the word of God; 
the word is the very foundation that faith builds up- 
on : if we look to what either accompanieth or fol- 
loweth faith, there are fome plain fcriptures that will 
make that clear, as Acls xv, 9. And put no difference 
between us and them, purifying their hearts by faith* 
(There was indeed once a great difference between 
Jews and Gentiles; but now when he hath brought 
both to believe in Chrift, the difference is removed) 
There is an efficacy in it to circumciie the heart, to 
purify it, and to banilh lufts out of it ; for it clofes 
and unites with Chrilt, and fo brings him home to 
dwell in the heart ; and where Chrilt dwells he com- 
mands, and fo whatever oppofes him is banifted : 
faith gives Chrifl welcome, and will give nothing wel- 
come to dwell with him that is oppofite and difpleafmg 
to him. Faith improves Chrifl; for the fubduing of 
its luffs, and mortifying its corruptions ; whereas be- 

2i6 ISAIAH LITI. I. Serm. 12. 

fore there might be a fair outfide of a profefiion, and 
fomething clean outwardly, and much filthinefs and 
rottennefs within; but when faith is exercifed on 
Chrid, it purifies from all filthinefs of the fpirit, as 
well as of the flefh, it applies the promifes for that 
end, even to get the infide made clean as well as the 
outlide : Yea, its main work is, to have the infide, 
the heart purified ; that being the fountain of all the 
pollution that defiles the man, and brings the other 
neceiliiirily along with it. Never love that faith that 
leaves the heart as a fwines-fly to lufls, that leaves it 
fwarming with unclean and vain thoughts, or that 
leaves the heart juft as it was before ; or that faith 
that only cleanfeth the outfide, and does no more : 
fuch a faith, however elleemed by the man, will ne- 
ver be accounted for true faving faith before God. I 
do not, I dare not fay that believers will always dif- 
cern this heart-purity or cleannefs : But this I fay, that 
true faith will fet the man a work to purify the heart, 
and will be making ufe of Chrift for that end ; not 
only to have the arm of the dominion of fin broken, 
but to have the foul more and more delivered from 
the indwelling power of it : and this will be the defign 
that he will fincerely drive, to get the heart purified 
within, as well as the outward man ; inward heart- 
abominations will be grievous and burdenfome to him 
as well as fcandalous out-breakings. 

A fecond place is. Gal. ii. 20, 21. / am crucified 
laith Cbriji, ncverihclefs I live ; yet ?ioi /, but Chriji 
Uveth in me^ and the life, &c. If ye would know a 
companion of true faith, here is one, it hath a life of 
faith with it : There is one life killed, and another life 
is quickened ; the life that is killed is that whereby 
the man fometime lived to the law ; / am dead to the 
laiv, fays the apoltle, a man's good conceit of himfelf 
that once he had, is killed and taken away ; he won- 
ders how it came that he thought himfelf holy, or a 
believer, or how he could promife to himfelf heaven 


Serm. 12. ISAIAH LIII. i. 217 

in the condition he was in : there is another life comes 
In the place of that, and it is a life that is quickened 
and maintained by ; and from nothing in the man 
himfelf, but it is wholly from and by Chrift : The 
believer hath his holinefs and flrcngth for doing all 
duties called for, and his comfort alfo from Chrill ; 
and he holds withal his very natural life, his prefent 
being in the world from Chrift, his all is in Chrift ; 
his ftock of life, ftrength and furniture is not in him- 
felf, but he lives by a continual traffic, as it were on 
bills of exchange betwixt Chrift and him ; when he 
wants, he fends a bill to Chrift, and it is anfv/ered in. 
every thing that he ftands in need of, and that is good 
for him. He is a dead man, and he is a living man ; 
and wherever true faith is, there the man is dead, 
and there the man is living : Do not I pray miftake 
it, by thinking that true faith is but vented, puts 
forth itfelf only in reference to this or that particular, 
or at this or that particular time only ; for faith mult 
be exercifed not only by ftarts, as when we are under 
challenges for fm, or at prayer ; but we muft defign. 
and endeavour to exercife faith through all our life ; 
that is, we muft by faith look for every thing that is 
ufeful and needful for us from Chrift ; and be always 
endeavouring to drive on a common trade of living* 
this way : we muft be habituating ourfelves to feek 
after peace, ftrength, and confolation, and what elfe 
we need, out of the fulnefs that is in him. This life 
of faith is to fee the want of all things in ourfelves, 
and yet to have all things in ourfelves ; contenting 
and comforting ourfelves that there is ftrength in 
him, though we be weak in ourfelves ; and that he 
hath gotten the viflory over all his tmd our enemies ; 
and that we ftiall at laft through him, be vidorious 
in our own perfons, contenting and fatlsfying ourfelves 
that he hath complete righteoufnefs, though we be 
bankrupt, and have none of our own ; and betaking 
ourfelves only to that righteoufnefs for our juftifica- 
VoL. I. No. 2. E e tion 

2i8 ISAIAH nil. I. Serm. 12, 

tion before God : thus making a life to ourfelves in 
him, he living in us by his Spirit, and we living in 
him bv faith ? O uveet and defirable but myfterious 

The third place is. Gal. v. 6. In Chr'ijl Jeftis, net' 
'ther circumcijion availeth any things nor uncircumc'ifiony 
but faith that workcth by love : He doth not fmiply fay 
faith, but faith that works by love : For faith is an 
operative grace : and this is the main vent of it, the 
thing by which it works, it works by love : faith is 
the hand of the new creature, whereby every thing is 
wrought, it having life from Chrift ; and we may fay 
that love is in a manner the hand of faith, or rather 
like the fingers upon the hand of faith, whereby it 
handleth every thing tenderly, even out of love to 
God in Chrift, and to others for his fake : faith works, 
and it works by love : That is a found and good faith 
that warms the heart with love to Chriit ; and the 
nearer that faith brings the believer to him, it warms 
the heart with more love to others. And therefore 
love to the people of God is given as an evidence of 
one that is born of God; i John v. i. becaufe, 
wherever true faith is, there cannot but be love to the 
children of God flowing from love to him that begets 
them : that faith that is not affected with God's dif- 
honour out of love to him, and that can endure to 
look upon the difficulties, fufterings and afflictions of 
the children of God, without fympathizing and being 
kindly aft'ecled therev/ith, is not to be taken for a 
found faith, but to be fufpefted for a counterfeit. 

The fourth place is, James ii. 14. Shew ?fie thy 
faith by thy works, kc. True faith hath always found 
holinefs wdth it, in all manner of converfation in the 
defign and eadeavour of the believer, which is withal 
through grace in fome meafure attained : What avails 
it for a man to fay that he loves another, when being- 
naked or deftitute, he bids him depart in peace, be 
warmed, be filled j and yet in the mean time gives 


Scrm. 12. ISAIAH LIII. i. 219 

him nothing that he flands in need of; would not 
fuch a poor man think himfelf but mocked ? even {o, 
will not God reckon you to be but mock believers, 
or mockers of faith, when ye profefs yourfelves to be 
believers in Chrill, while in the mean time ye have 
neither indeed iieart-purity, nor holinefs in your out- 
fide converfation ? that is but fuch a faith as devils 
may have that will never do you good : Ye would be- 
lieve this for a truth, that there vvill never a faith pafs 
for faith in God'^ account ; and fo there ihould never 
a faith pafs for faith in your account ; but that faith 
that fets a man at work to the fludy of holinefs ; that 
faith that v»orks by love, that faith that purifies the 
heart, and that faith that puts the perfon in whom it 
is, to ftudy to have Chrifl living in him, and himfelf 
living -in Chrifl. 

I promifed to name a few fcriptures that fpeak forth 
fome more condefcending characters of faith. And 
I. I would think it a good token of faith, to have 
men afraid of milFing and falling fliort of the promifes, 
which may be gathered from lieb. iv. i. That flout 
confidence that thinks it is impoflible to mifs the pro- 
mifes, is a fufpe^ed and dangerous faith, not to be 
loved ; it is a much better faith that fears, than that 
faith that is more ftout, except there be a fweet mix- 
ture of holy ftoutnefs and fear together. It is faid, 
Heb. II. 7. that by faith Noah be'mg moved by fear ^ 
prepared an Ark, he. Noah had the faitli of God's 
promife, that he fhould be kept from being drowned 
in the deluge with the reft of the world, and yet he 
was mourning and trembling in preparing tlie Ark. 
If there were much faith among you, it would make 
many of you more holily afraid than ye are. Love not 
that faith the worfe that ye never hear a threatning but 
ye tremble at it, and are touched by it to the quick. 
1. It is a good token of faving faith, when it hath a 
i^ifcovery and holy fufpicion of unbelief waiting on it, 
fothat the perfon dare not fo confide in and truft his 
E e 2 own 

220 ISAIAH LTII. I. Serm. \i. 

own faith, as not to dread unbelief, and to tell Chrift 
of it. There is a poor man that comes to Chrill:, 
Mark Ix. 23, 24. to whom the Lord faith, Ifihoucanji 
believe, or canft thou believe ? Yes, Lord, (fays he) 
I believe, help thou mine unbelief ; there was fome faith 
in him, but there was alfo unbelief mixed with it ; 
his unbelief was fo great that it was almoft like to 
drown his faith ; but he puts it in Chrift's hand, and 
will neither deny his faith nor his unbelief, but puts 
the matter fmcerely upon Chrifl:, to ftrengthen his 
faith, and to amend and help his unbelief. It is a fuf- 
pefted faith that's at the top of perfedion at the very 
firfl:, and ere ever ye wot. There are fome ferious 
fouls, that think becaufe they have fome unbelief, 
that therefore they have no faith at all ; but true faith 
is fuch a faith that is joined with fufpetted, and fear- 
ed, or feen unbelief. That faith is furell where peo- 
ple fear and fufpeft unbelief, and fee it, and when 
they are frighted with their unbelief, and cry out un- 
der it, and make their unbelief an errand to Chrift, 
it is a token that faith Is there. 3. The third charac- 
ter Is, That it will have with It a cleaving to Chrift, 
and a fear to prefume in cleaving to him. There will 
be two things ftrlving together, an eagernefs to be at 
him, and a fear they be found prefumptuous in med- 
ling with him, and an holy trembling to think on it ; 
yet notwithftanding It muft and will be ventured up- 
on. The woman fpoken of Mark v. 28. reckoning 
thus with herfelf. If I can but touch his cloaths I Jhall 
be ivhole ; and ftie not only believes this to be truth, 
but cut crouds and thrufts in to beat him ; yet v. 33. 
when ftie comes before Chrift, ftie trembles as If (he 
had been taken In a fault, not having dared to come 
openly to him, but behind him ; ftie behoved to have 
a touch of him, but flie durft not In a manner own 
and avouch her doing of It, till ftie be unavoidably 
put to It. It is a fufpecled and unfound faith that ne- 
ver trembled at oftcring to believe j there is reafon to 


Serm. 12. ISAIAH LIII. i. 221 

be jealous that faith not to be of the right flamp, that 
never walked under the impreflion of the great dif- 
tance between Chrift and the perfon, the fenl'e where- 
of is the thing that makes the trembling, I fay not de- 
fperation, nor any utter diftrult of Chrift's kindnefs, 
but trembling arifmg from the confideration of the 
great diilance and difproportion that's between him 
and the perfon. Faith holds the fmner a going to 
ChriR, and the fenfe of its own fmfulnefs and worth- 
leflhefs keeps him under holy fear, and in the exercife 
of humility. Paul once thought himfelf a brave man 
(as we may fee Rom. vii. 9.) but when he was brought 
to believe in Chrift, he fees he was a dead and un- 
done man before. I give you thefe three marks of a 
true faith from that chapter, i. It difcovers a man 
his former linfulnefs, and particularly his former felf- 
conceit, pride, and prefumption. / luas^ faith Paul, 
alive ivithout the law oncc^ he, a man living upon the 
thoughts of his own holinefs ; bul when the law camcy 
I died ; he fell quite from thefe high thoughts. A fe- 
cond mark is, a greater reftleffhefs of the body of 
death, it becoming in fome refpecx worfe company, 
more fretful and ftruggling than ever it did before ; 
fin revived, faith Paul, though he had no more cor- 
ruption in him than he had before, but it awaked and 
beftirred itfelf more. I dare fay, that though there be 
not fo much corruption in a believer as there is In a 
natural man, yet it (truggleth much more, and is more 
painful and difquieting to the believer, and breeds 
him a great deal more trouble ; for, fays the apoftle, 
on the matter when God gracioufiy poured light and 
life in me, fin took that occafion to grow angry, and to 
be enraged that fuch a neighbour was brought in be- 
fide it, it could not endure that ; as an unruly and 
currifh dog barks moft bitterly when an honeft gueft 
comes to the houfe ; fo doth corruption bark and 
make more noife than it did before when grace takes 
place in the foul. There are fome that think they 


fi22 ISAIAH LIII. I. Serm. 12. 

have the more faith, becaufe they feel no corruption 
ftir in them ; and there are others that think they have 
no faith at all ; becaufe they feel corruption ftrug- 
gling more, and growing more troublefome to fhcm ; 
but the ftirring and ftruggling of corruption, if men 
be indeed burdened, and afFeded, and afilicled with 
it, will rather prove their having of faith than their 
wanting of it. Love that faith well that puts and keeps 
men contending in the fight with the body of death ; 
for tho' this be not good in itfelf that corruption ftir- 
reth, yet fm is of that fmful nature, that it flees al- 
ways more in their face that look God and heaven- 
wards, than of others that are fleeping fecurely under 
its dominion. A third mark is, when the foul hath 
never peace in any of its conflicts or combats with cor- 
ruption, but when it refolves in faith exercifed on Je- 
fus Chrift, as it was with Paul, in that chapter after 
his converlion. That is a found faith that not only 
makes peace at firft by Chrift:, but that cannot (to fay 
fo) fight one fair ftroke in the fplritual warfare, nor 
look corruption in the face, nor promife to itfelf an 
iflTue from any aflTault of the enemy, but by faith in 
Jefus Chrift, as it was with the apofl:le, who toward 
the end of that chapter, lamentably cries, / wretch- 
ed man that I anu ivhojhall deliver 7ne from the body of 
this death? Yet immediately fubjoins faith's triumph- 
ing in Chrift, / thank God thro* ycfits Chr'ijl our Lord; 
he, perhaps, before his converfion, thought he could 
do well enough all alone ; but it is not fo now, when 
he can do nothing without Chrift, efpecially in this 
fore war with his corruption. That is a found faith 
that makes ufe of Chrift in every thing it is called to, 
that joins him, I mean Chrift, in the work on every 
occafion, and particularly when it comes as it were to 
grapling and hand-blows with this formidable enemy 
the body of death, thlsmonfter, whereof when one head 
is cut off, another as it were ftarts up in its place. 
For a clofc of this purpofe, I bcfecch and intreat 


Serm. 13. ISAIAH LIII. i. 223 

fuch of you as are Grangers to faving faith (who are I 
fear the greatefl part ) to confider ferioufly all I have 
fpoken of the nature and native evidences of it, that 
you may be undeceived of your foul-ruining miflakes 
about it, and let fincere and found believers, from all, 
be more cleared, confirmed, and comforted in their 


Isaiah LIII. i. 
— — And to whom is the arm of the LO RD revealed f 

THERE are many miflakes in the v^ay of religion, 
wherewith the mod part are poffeffed, and a- 
mongfl: the reft there is one, that generally the hear- 
ers of the gofpel think it fo eafy to believe, that there 
is no difficulty in that by any thing ; they think it 
hard to pray, to keep the fabbath, to be holy, but 
the moft part think there is no difficulty in believing ; 
and yet unbelief is fo rife, and faith fo rare and diffi- 
cult, that the prophet Ifaiah here in his own name, 
and in name of all the minifters of the gofpel cries 
out. Lord, who hath believed our report ? he complains 
that he could get but very few to take the word off 
his hand ; and becaufe it weighted him to find it fo, 
and becaufe he would fain have it to take impreffion 
on his hearers, he doubles expreffions to the fame pur- 
pofe. And to luhom is the arm of the Lord revealed? 
which in fum is, there is much preaching and many 
hearers of the gofpel, but little believing of it, few in 
whofe heart the work of faith is wrought j it is but 


224 ISAIAH LTII. I. Serm. 13. 

here one and there one that this gofpel hath efficacy 
upon, for unhlng of them to [efus Chriit, and for 
working a work of faving grace in them ; the effe£tu- 
al working of God's grace reaches the hearts but of 
a few. 

For opening the words, we fliall fpeak a little to 
thefe three, i. To what is meant by the arm of the 
Lord. 2. To what is meant by the revealing of the 
arm of the Lord. 3. To the fcope and dependance 
of thefe words on the former. 

For the firjl. In general know, the ai-m of the Lord 
is not to be underilood properly ; the Lord being a 
Spirit, hath no arms, hands, nor feet, as men have ; 
but it is to be underftood ^^z^r^/rt;(?/y, as holding out 
fome property or attribute of God. By the arm of 
the Lord then we underftand in general the power of 
God, the arm of man being that whereby he exerteth 
his power, performeth exploits, or doth any work : 
So the arm of the Lord is his power whereby he pro- 
duceth his mighty a6ls ; as it is fald, Pfalm cxviii. 
15. T/je right hand of the Lord hath done valiantly : 
xcviii. I. His hand and his arm hath gotten him the 
vidory ; and becaufe the power of God is taken either 
more generally for that which is exerted in the works 
of common providence, or more particularly for that 
which is put forth in the work of faving grace : We 
take it here in fliort to be the grace of God exerting 
its power, in and by the gofpel, for the converting of 
fouls, and caufing them favingly to believe ; fo Rom. 
i. 16. I afn not ajhamed of the gofpel of Chriji, for it is 
the power of God to falvation to every one that believes ; 
not fimply as it confifts in fpeaking of good, fweet, 
and feafonable words, but as it cometh backed by the 
irrefiflible power of the grace of God, as the word is, 
1 Cor. i. 23, 24. We preach Chriji^ to the Jews ajium- 
ling-block ; and to the Greeks foolijhnefs ; but unto them 
luho are called, both yews and Greeks, the power of 
God and the wifdom of God ; and that it is fo to be 


Serm. 13. ISAIAH LIII. i. ^25 

taken here, the connexion of thefe words with the 
former will make it clear ; for fure he is not fpeaking 
of the power of God in the works of common provi- 
dence, but of his power in the converfion of fouls to 
Chrift ; even of that power which works faving faith 
in the eleft. 

For thefecond, the revealing of the arm of the Lord : 
By this we do not underftand the revealing of it objec^ 
iively as its brought to light by preaching of the gof- 
pel ; for thus it is revealed to all the hearers of the 
gofpel ; its in this refpeCt not kept hid, but brought 
forth clearly to them in the word. And therefore yc*- 
conJly, The revealing of this arm or power of the 
Lord, is to be under (tood of the finje^five inward 
mani felting of it, with efficacy and life to the heart, 
by the efietlual operation of the vSpirit of the Lord ; 
as its faid of the great things prepared for them that 
love God, I Cor. ii. 10. But God halh revealed iJ^em 
unto us by his Spirit : It is that which is called, 1 Cor. 
ii. The de?uonJiration of thefpirit and of poiver, which 
make plain and powerful to the fpirit of the hearer 
inwardly that which the w^ord preacheth outwardly to 
the ear, which without this would ftrike only on the 
ear, and yet remain ftill an hidden myftery : This is 
the revealing of the Lord's arm that is here fpoken of; 
becaufe it is that on which believing dependeth, and 
of the want whereof the prophet fadly complaineth, 
even where there was much preaching. 

For the thirds to wit, the fcope, dependance, and 
connexion of thefe words with the former, we con- 
ceive they come in, both for confirmation and for ex- 
plication of the former words. 1. For confirmation, 
there are, as hath been faid, but few that believe ; for 
there are but few that have this faving and effeftual 
work of God's grace reaching their heart ; tho' they 
have the word preached to them, yet they have not 
the arm of the power of God's grace manifefted to 
them ; and fo he confirms his former dodrine con- 

Vol. L No. 3. F f ccrning' 

226 ISAIAH LIII. I. Serm. 13. 

cerning the paucity of believers under the preaching 
of the gorpel. jF/V/i, By aflerting. the fevvnefs of them 
that are brought to believe, to be converted, and ef- 
feftually called by the gofpel ; which comes to pafs 
through their unbelief. And, fecondly^ By aflerting 
their fevvnefs in refpe£t of God*s fovereign applying 
of his grace in the gofpel, which is but to few \ its 
but few that believe, for its but few that he makes 
effedual application of his grace to. 2. We fay it 
comes in to clear and explicate the former words, 
whether we take it by way of a reafon, or of anfwer 
to an objedlion ; for if it be faid, how can it be that 
Ifaiah, Paul, yea, and our Lord Jefus Chrifl himfelf, 
Ihould preach fo powerfully, and yet that fo few fhould 
believe ? He anfwers. Its not to be marvelled at, in 
refpeft of God, as if he were fruflrated of his defign ; 
no fuch matter : Its becaufe the power of Jefus Chrifl 
is revealed but to few ; and we take this the rather to 
be the meaning of thefe words ; becaufe when Chrift 
is preaching, and many take offence and flumble, 
John vi. 43,44. he fays. Murmur not among your f elves ^ 
no man can come io me, except the Father which hath 
fcnt me, drazu him ; there mufl be an effeclual work 
of the grace of God put forth on the heart, elfe none 
will believe on me : fo its faid, John xii. 37, 38. that 
they believed not on him, that the fay i fig of Ifaiah s might 
be fulfilled which he fpoke. Lord, who hath believed our 
report ? and to whom is the arm of the Lord revealed? 
therefore they could not believe ; becaife that Jfaiahs faid 
again. He hath blinded their eyes, &c. he fpeaketh not 
fo to apologize for, or to excufe their unbelief, but 
to Ihew the connexion that is betwixt the efficacy of 
the work of grace, and believing or turning to God, 
that where the powerful and effeftual work of grace 
goeth not forth with the preached gofpel, there will 
be then no believing nor converfion, no faving change 
of the perfon from nature to grace. 

That which we would fay from thefe words, may 


Serm. 13. ISAIAH LTIT. i. 227 

be drawn to three dodrines, which I fhall firfi: pro- 
pofe, and then clear and apply them for ufe. The 
firfl: is. That in the workof conveifion and begetting 
of faving faith, there is requifite and neceflary, befides 
the preaching of the word, a diRincl, inward, pecu- 
liar, real, immediate, efficacious, and powerful work, 
of the Spirit of the Lord on the hearts of as many 
hearers as are converted by this gofpel. 2. That it is 
but few of many hearers in whom the Lord thus effi- 
cacioufly and effedually works by his Spirit and power 
of his grace ; its but here one and there one, a very 
few who are thus wrought upon and converted. 3. 
That there is a neceffary and infeparable connexion 
betwixt this inward and efficacious work of the Spirit, 
and faith or converfion. Where this work of grace 
is not, there cannot be faith ; and where it is, faith 
neceflarily muft be, otherwife thefe two could not be 
commenfurable, of equal extent, and reciprocal ; Who 
hath believed our report ? and to ivhoni is the arm of the 
Lord revealed^ He is" not, neither can be a believer 
to whom it is not revealed ; and he is, and cannot 
but be a believer to whom he is revealed. 

For ihefrji. We fay there is in the work of con- 
verfion, and begetting of faith, befide the preaching 
of the gofpel, a diftinft, inward, peculiar, real, im- 
mediate, efficacious, and powerful work of the Spirit 
of the Lord requifite and neceflary for converfion and 
begetting of faith, to convince of fin, and to humble 
for it, to enlighten the mind in the knowledge of 
Chrifl:, to renew the will and affi^ftions, and to per- 
fuade and enable the foul of the finner to embrace and 
receive Jefus Chrifl, as he is offered in the gofpel. 
We ffiallyfr/? take notice of, and clear fome words in 
the dodrine, and then confirm it. 

Firji, For clearing of fome words in the doflrine, 

we fay, i. It is a dijiincl work of the Spirit, diftin- 

guifhed and feparable from the word ; though it goes 

along as he pleafeth with the word, yet it is not as if 

F f 2 there 

228 ISAIAH LIII. I, ' Serm. 13* 

there were fome power infufed into the word, and 
Went always and neceflarily along with the word, 
w^hich is the foolifh and groundlels conceit of fome ; 
for altho' it accompany the word, yet its from a dif- 
tincl agen^, working, and a dlflind: work, and is in- 
feparable (as I fald) from the word, tho' it be wrought 
on the heart of the faniefmner to whofe ear the word 
is preached. 2. It is an innvard work of the Spirit ; 
for befides the outward and external preaching and 
calling by the word, theie is an inward, powerful, 
efftttual work and calling of the Spirit in the conver- 
fion of a fmner, which fpeaks to the heart, as well as 
the word fpeaks to the ear ; fo that this work of the 
Spirit that goes along in converfion, is much m.ore 
than any external periuafion of the preached word can 
produce. 3. We fay its a peculiar work, to difference 
it from what is common to the hearers of the gofpel ; 
for it is a work that is peculiar to them whom the 
Lord converts, and is applied to none other, but to 
thofe in whom he works faith, and whom he effect- 
ually calleth by his grace. It is a peculiar work then 
and not common ; for if it were common to all the 
hearers of the gofpel, and not peculiar to fome ; thcfe 
two could not go together and be commenfurable ; 
Who hath believed our report ? And to whom is the arm 
of the Lord revealed ? 4. We fay its a real work as 
well as a powerful : a real work of the Spirit, that is 
not only able and powerful to produce the effecl, and 
to convert the fmner, but real and powerful in produ- 
cing and bringing of it about, and to pafs by a real 
iulluence of the Spirit aftually renewing the will, in- 
fufing and creating the habits of grace, and particu- 
larly the very habit of faith amongft others in the 
foul ; which is quite another thing than the fuppofmg 
and faying that a man hath power to believe and be 
converted ; that there is no morerequifite to his con- 
verfion, but to perfuade him to put forth that power 
and flrength which he hath into exercife or pradice. 


Serm. 13. ISJIJH LIIL r. 229 

Its a real work of the Spirit, and a powerful bringing 
about of the converfion of the finner in a phyfical 
way, as they fay in the fchool. 5. We fay it is an 
itmnediate work of the Spirit on the heart, to difference 
it from a mediate perfuafion, or moral fwafion (as 
it is called) as if there were no more requifite in con- 
verfion but God's enlightening of the mind, and by 
that periuading the will to clofe with Jefus Chrill:, 
without any immediate work of the Spirit on the will 
itfelf. In this doctrine, we take in ail thefe according 
to the fcripture ; in oppofition to the feveral errors in- 
vented by men of corrupt minds, about the work of 
converfion and of faving faith ; God's arm and hand 
muft be revealed,, the work and power of his efficaci- 
ous grace muft be put forth, for moving and inclining 
the heart and affections, and for determining the will 

We might further clear and confirm all thefe from 
that famous inftance ofLydia, Adtsxvi. 14. Where 
Paul preaching to fome women, its faid of her, Whofe 
heart the Lord opened^ that JJ^e attended to the things 
•which were fpoken of Paul ; where we find thefe things 
differenced, i. The Lord's powerful work on her 
heart from Paul's preaching to her ear, the Lord 
ope?ied hev heart. 2. Its an inward work, for its on 
the heart. 3. Its a peculiar work, its not all who 
hear Paul preach whofe hearts are opened, but its the 
heart of one Lydia. 4. Its in the nature of it a real 
work, that makes a real inward change on her. 5. 
Its an immediate work ; for the Lord not only enlight- 
ens her judgment, but goes down to the heart and 
opens it, and works a change in it immediately. Paul 
indeed by his preaching opens the way of falvation to 
all that heard him, from which, tho' many go away 
with their hearts unopened ; yet the Lord hath a fe- 
cret, myfterious, real, inward v/ork on her heart, 
which is evidenced by the effect ; for he not only en- 
lightens her mind, but makes her willingly yield to 
the call of the gofpel, by opening of her heart. 

£3o ISAIAH LIII. t. Serm. 13. 

In the/ccond place, To fpeak a little for confirma- 
tion of the dottrine, we would confider thefe four or 
five grounds or reafons, to fliew that there is fuch a 
work 01 the Spirit wherever faith is begotten, and that 
moft intelligibly in them that are of age. 1. It's clear 
from thefe places of fcripture, where there is an exprefs 
diftindion and difference put betwixt the outward mi- 
niftry of the word, and this inward, powerful, effica- 
cious work of grace on the heart, and wherein the 
great weight of converfion is laid on this inward work, 
and not on the outward niiniftry of the word ; as 
Deut. xxix. 4. where the Lord by Mofes tells the 
people, how many things they had feen and heard ; 
and yet fays he, 7 be Lord hath not gii-en you a heart 
to perce'fce^ and eyes to fee, and ears to hear, unto this 
day. They had the outward means in plenty, when 
they wanted in the mean time the inward power; the 
gift of a fpiritual life, and the making them fpiritually 
a£live to exert it, was with-holden, and therefore 
they did not favingly perceive, fee, or hear ; John vi. 
44. Murmur not among yourfehes, no man can come 
1o me except the Father which hath fent me draw him ; 
its written in the prophets, and they jh all be all taught 
of God, every man therefore that hath heard and learn- 
ed of the Father cometh unto me ; where there is very 
clearly a diftinclion put betwixt the outward teaching 
and the Father's drawing, betwixt the minifter's 
teaching and God's teaching. It was one thing to be 
taught outwardly by Chrill as the prophet of his 
church, and another thing to be drawn and taught 
inwardly of the Father : this inward teaching is called 
drawing, to fiiew that it is not external oratory or e- 
loqucnce confiding in words, to perfuade, that can 
effeft the bufinefs, but a powerful draught of the arm 
of the Lord reaching the heart. There are feveral o- 


ther fcriptures full and clear to this purpofe ; as Pfal. 
ciii. 3. and Ads xi. 21. Kfccond ground, of kin to 
the lornier, is from the many and various exprellions 


Serm. 13. ISAIAH LIII. i. 231 

that are ufed in the fcriptures for holding forth this 
work of the Spirit of God in converfion, that point 
out, not only on hand working, and a work wrought; 
but an inward powerful way of working and bringing 
about the work, as Jer. xxxi. 34. I will put my laijj 
in their inward parts ^ and write it in their hearts : 
Ezek. xi. 19. / will give them one heart, I will put a 
new f pi r it within them, and will take away the Jiony 
heart of their flejh. Ez. xxxvi. 26, 2y. A new heart 
will 1 give unto you, and a new fpirit will I put within 
you, kc. Jer. xxxii. 40. / will put my fear in their 
heart, that they Jhall not depart from me ; it is called 
the Father's drawing, John vi. 44. In the faints pray- 
ers (as Pfal. li.) it is called even as to further degrees 
of this work, or reftoring of loft degrees, creating of 
a clean heart, and renewing a right fpirit within : And 
many more like expreffions there are, which fhew not 
only man's impotency and inability to convert or fav- 
ingly to change himfelf j but alfo that to his conver- 
fion there is neceffary, an inward, real, peculiar, effi- 
cacious, powerful work of the Spirit of grace. 3. 
It is clear, and may be confirmed from the power of 
God, which he puts forth and applies in the beget- 
ting of faith, and in working converfion : It is not a 
mediate work whereby he only perfuades congruoufly, 
as fome love to fpeak ; but an immediate and effica- 
cacious work, whereby with mighty power he works 
converfion. // it God, faith the apolile, Phil. ii. 13. 
that worketh in you both to will and to do of his good 
pleafure : And as he not only perfuadeth, but elletSt- 
ually worketh ; fo he not only works on the judg- 
ment to the enlightening of it, but on the will, to in- 
cline and determine it, by curing it of its crookednefs 
and perverfenefs, backwardnefs, obftinacy, and re- 
bellion ; and the povi'er whereby he worketh his great 
workisfaid, Eph. i. 19. To he that fame mighty power 
luhich he wrought in Chri/l when he raifcd himfrotu the 
the dead, that ye viay know, faith the apoflle, what is 


^32 ISAIAH LITI. I. Serm. 13. 

the exceeding greatnefs of his power to us-'ward^ ivho hc' 
lieve according to the ivorking of his mighty power ^ which 
he wrought in Chriji, when he raifcd hi?n from the dead^ 
and fet him at his own right hand^ kc. It is fuch a 
power that works faith, and Co exercifed in the work- 
ing of faith, as it was in the raifing of Chrift from the 
dead. Now, could there be ufe for fuch a power, if 
there were no more requifite to converfion, but an 
objedive fwafion, or a bare propofal of the objed: 
tvith external perfuafion to embrace it, wherein the 
foul is left to itfelf to chufe or refufe as it pleafeth ? 
Certainly if there were no more, confidering our na- 
tural enmity to God and his grace, the devil and cor- 
ruption would have much more influence, and a far 
greater flroke upon the heart to clofmg up of the fame 
in unbelief, than any outward perfuafion would have 
as to the opening of the heart, and the begetting of 
faith ; therefore his power is neceflarily called for, 
and the Lord addeth it in convertinn; finners, elfe the 
work would for ever lie behind : and if men be fpirit- 
pally dead in trefpaffes, fas all men by nature are) as 
real a power mult be exerted in raifing and quickening 
them, as there is exerted in raifing and quickening 
the dead. 4. It may alfo be cleared from fome in 
"whom this power is exerted, as fome children, fome 
deaf perfons, and others, whom we cannot deny to 
be reached by the grace of God ; and yet there can be 
no other way how they are reached, but by this eft'ccl- 
ual, efficacious, and immediate powerful work of the 
Spirit, they not being capable of reafoning or perfua- 
fion by force of argument. 

We fliall only add two reafons further, to confirm, 
and fome way to clear, why it is that the Lord works, 
and mufl: work diftin^lly, inwardly, really, power- 
fully, and immediately in working faith, and convert- 
ing of finners. The firft is drawn from the exceeding 
great deadnefs, indifpofition, averfenefs, pcrverfenefs, 
impotency, inability, and impofiibility that is in us 


Serm. 13. I'SAIAH LIIT. i. 23:5 

naturally for exercifing faith in Chrifl. If men na- 
turally be dead in fins and trefpaifes ; if the mind be 
blind, if the affections be quite diibrdered, and if the 
will be utterly corrupted and perverted ; then that 
which converts, and changes and renevi^s them, mud 
be a real, invi^ard peculiar, immediate, powerful work 
of the Spirit of God, there being no inward feed of 
the grace of God in them to be quickened : that feed 
mult be communicated to them, and fown in them 
e'er they can believe, which can be done by no lefs nor 
lower power than that of God's grace : Its not oratory, 
as I have faid, nor excellency of fpeech that will do 
it ; its fuch a work as begets the man again, and adl- 
ually renews him. The fecond is drawn from God's 
end in the way of giving grace, communicating it to 
fome and not to others : If God's end in being gra- 
cious to fome and not to others, be to commend his 
grace folely and to make them alone indebted to grace, 
then the work of grace in converfion mult be peculiar 
and immediate, and wrought by the power of the 
Spirit of God, leaving nothing to man's free-will to 
difference himfelf from another, or on which fuch an 
effe«Sl fhould depend : But if we look to fcripture, we 
fliall find, that its God's end in the whole way and 
conduct of his grace, in ele£llon, ledemption. efi'edl- 
ual calling, juftification, ^r. to commend his grace 
folely, and to (top all mouths, and cut of all ground 
of boafting in the creature, as it is, i Cor. iv. 7. JT/jo 
?nakcs thee to differ from another ^ and what haji thou 
that thou haft not received? now if thou did ft receive if, 
why doft thou glory as if thou didft not receive ? This 
being certain, that if the work of grace in converfion, 
were not a dlflincl:, inward, peculiar, real, immediate 
work, and did not produce the ei!e6t of itfelf by its 
own ftrength, and not by virtue of any thing in man; 
the man would flill be fuppofed to have had fome 
power for the work in himfelf, and fome way to have 
dilferenced himfelf from another; but the Lord hath 
Vol. I. No. 3. G g dcfigned 

234 ISAIAH LIII. I. Serm. 13. 

defigned the contrary, and therefore the work of ■ 
grace in converfion mull be luitable to his defign. 

life 1. The firll ufe is for the refutation of feveral 
errors, and for the confirmation of a great truth of 
the gofpel, which we profefs. 

It ferves I fay, Firit, for the refutation of errors, 
which in fuch an auditory we love not to infift on ; yet 
we cannot here, the ground being fo clear, and the 
call fo cogent, forbear to fay fomewhat briefly this 
way, and the rather that the devil hath taken many- 
ways, and driven on many defigns, to weaken the e- 
flimation of God's grace among men, and to exalt 
proud nature ; and that there is here a collection and 
concatenation of thofe defigns and ways againfl: the 
truth, which this doctrine holds forth, vented by cor- 
rupt men. As, i. They will have nothing to be ne- 
ceilarily applied for the working of converfion, but 
the preachingof the word ; taking it for granted, that 
all men have univerfal or common grace, which God 
by his fovereignty, fay they, was obliged to give, elfe 
he could not reafonably require faith of them ; and 
upon this comes in the pleaded for power of free-will, 
and man's ability to turn himfelf to God : others by 
pleading far this notion of a light within men, come 
to be patrons of proud, petulant and corrupt nature, 
as if there were need of nothing^to beget faving faith 
but that common grace within, and oratory or fwafion 
of mouth from without. And hence they came to 
maintain the fouled errors, which have not only been 
condemned by the church of God in all ages, but have 
even by fome papifts been abominated ; and many of 
thefe fame errors are creeping in even in thefe times 
wherein we live ; the defign vv'hcrcof is to tempt men 
to turn loofe, vain, and proud, and to turn the grace 
of God into wantonnefs ; as if they needed .not at all 
to depend on God and his grace, having a fufficient 
flock within themfelves, on which they can live well 
enough. xVnd it is not only the errors of Papifts, Pe- 

Serm. 13. ISAIAH LIII. i. 235 

lagians, Socinians, Arminians, or errors In the judg- 
ment that we have to do with ; but of fuch, as over- 
turn the very foundation of the work of man's falva- 
tion ; and who, though pretending to higher notions, 
do yet go beyond all theie. But if it be true, that in 
the work of converfion, befide the preaching of the 
word, there is a difUndt, real, inward, peculiar, im- 
mediate, efficacious work of the Spirit, necelTary for 
bringing about fuch an eHeft ; then there is no com- 
mon or univerfal grace that all the hearers of the gof- 
pel have ; nor is there any power or ability in man to 
believe of himfelf; othervvife there were no neceffity 
of fuch a w^ork as this for the converting of a fmner : 
The prophet needed not to cry. Who hath believed our 
report? And to whom is the arm of the Lord revealed? 
And Chrifl needed not fay, 'No man can conie to me, 
except the Father draw him : For men might com.e 
without drawing, and believe without the revelation 
of God's arm. But in oppofition to that, we fay, and 
have made it clear, that the work of converfion is 
brought about by a difUncl, peculiar, powerful, real 
and immediate work of the Spirit on the heart, where- 
by he not only enlightens the mind, but renews the 
will, and redifies the affections. 2. There is another 
error that this refutes, which feems to be more fub- 
tile ; for fome will grant a neceffary connection betwixt 
the effe£l, and the grace of God, who yet fay that it 
is fuafion or perfuafion (for here we take thefe for the 
fame,) and fo and fo circumftanced to prevail with 
fome, that brings about the eirect or work of conver- 
fion in them, and not in others where that perfuafion 
is not fo circumftanced ; but this opinion lays not the 
weight of converfion on the arm of the Lord, but on 
fome circumftances accompanying the work, and 
leaves Itill fome ground of boafting in the creature. 
3. A third error which this doftrine refutes, is that 
of fome others, who will have grace neceffarily to go 
along with the v^'ord in the working of faith, but fo as 

G g 3 rt 

236 iSAIAH LIII. I. Serm. 13. 

it reacheth not the will, but that the will neceffarily 
determines itfelf, as if the will were not corrupt, or 
as if that corruption that is in the will were indeed no 
corruption, as if that corruption that is in the will 
could be any more removed from the will without the 
immediate work of the Spirit upon it, than darknefs 
can be removed from the judgment without the Spi- 
rit's immediate work on it : But feeing the will is the 
prime feat of man's perverfenefs while in nature, and 
the principal part to be renewed ; it is a ftrange thing 
to fay, that in the work of converfion, other faculties 
and powers of the foul mud be renewed, and yet that 
this which comes neareft to the life of the foul (hould 
be neplefted, or not (land in need of renovation : but 
from this text it is clear, that m converfion the arm 
of the Lord mud be revealed, and that there is a 
powerful work of grace that not only prefents reafons 
from the word to move the will, but really regenerates 
and renews the will : No^v what is for the refutation 
of thefe errors ferves alfo to confirm us in the truth 
of the doftrine oppofite to thefe. 

2. It ferves to refute fomething in mens practice, 
and that is, their little fenfe of the need of grace; 
mod part come and hear fermons as if they had the 
habit of faith, and as if it were natural to them, and 
pretend to the exercife of faith, never once fufpecling 
their want of faith, nor thinking that they ftand in 
need of fuch a work of grace to work it in them, as if 
it were impcffible for them not to believe ; hence ma- 
ny think that they have grace enough, and if they 
pray, it is that they may do well, never minding the 
corruption of nature that is in them ; and indeed it is 
110 wonder that fuch perfons fall readily into error, 
when their praflice fays plainly they think they have 
grace enough already. 

The fecond doctrine is. That this diftind, real, in- 
ward, efncacious, powerful work of the grace of God 
in converfion, is not common to all the hearers of the 


Serm. 13. ISAIAH LIII. i. 237 

gofpel, but is a rare thing applied but to few, and 
even as rare as faith. And what we touched on to 
evidence the rarity of faith, will ferve alfo to evidence 
the rarity of this work of grace in converfion ; it is 
in as many as are believers, and are faved, that the 
work of grace is revealed, and no more, Jer. iii. 41. 
/ will take one of a city, and tivo of a family, and bring 
you to Zion, faith the Lord ; it is two or three in the 
corner of a parifli, or in the end of a town, to fpeak 
fo, who are converted, and the reft are fuft'ered to lie 
in black nature. If the reafon hereof be inquired ; 
this might be fufficient to (lop all mouths, which the 
Lord gives. Mat. xi. 28. Even fo Father, for fo it 
feemeth good in thy fight ; it is of the Lord, who is 
debtor to none, and ivho, as it is, Rom. ix. 15. Jhews 
mercy on whom he will, and whom he will he hardens ; 
and here we mud be filent, and lay our hand on our 
mouth, and anfwer no more, all being found guilty ; 
he is juft in what he doth, in calling or not calling ef- 
feclually, as he pleafeth. And yet, fecondly. The 
Lord hath thought fit to call few of many, for holy 
and wife ends. As i. To hold forth his own fover- 
eignty, and that he is free, and will walk freely in the 
difpenfing of his own grace. Hence, he not only 
takes few, but ordinarily thofe that are the moft mean, 
contemptible, filly, and in a manner foolilh, of the 
multitude of hearers ; It is not many noble, not many 
wife, according to the flefn, not many rich, not many 
learned, that he choofeth and converteth, very ordi- 
narily he hides his grace from thefe ; it is but feldoni 
that he calls and takes the flout and valiant man, and 
the learned fcholar, but it is this and that poor man, 
the weaver, the fiioe-maker, the fimple plough-man, 
^r. whom mod ordinarily he calls, when he fullers 
others to continue in their fin. 2. That he may make 
all the hearers of the gofpel walk in holy fear and awe 
of him, he reveals his grace in few ; it is not the mul- 
titude that believes, but here one and there one, that 


«38 ISAIAH LIII. I. Serm. 13. 

all that have the offer of grace may fear lead they mifs 
it and receive it in vain, unci may be careful to enter- 
tain and make right life of the means of grace, and 
may withal cheriHi the fpirit in his motions, and not 
grieve him. O ! if ye knew and believed what a rare 
thing the work of the fpirit of grace is, ye would be 
fearM to quench, extinguifh, or put out any of his 
motions. 3. As to the godly, he does thus, to make 
them admire, adore, and praife his grace, and the 
power of it fo much the more. 

The ufes are three, i. It ferves to move all to re- 
verence, adore, and admire the grace of God, and 
his fovereign way in it ; prefume not to debate or dif- 
pute with him, becaufe they are few that believe, and 
few that he hath determined his grace for ; it is an. 
evidence of his dread, a proof of his fovereignty, in 
which he lliould be filently (looped unto, and reve- 
rently adored, and not difputed with ; we ought to 
bound all our reafoning within his good pleafure, who 
might have taken many, and left few, or taken none 
as pleafed him ; and we fhould not think ftrange, nor 
fret that the gofpel is powerful but on few, here is 
the reafon of it that may quiet us, the Lord hath de- 
termined effedually to call but few, and yet he will 
not want one of his own; All that the Father hath 
green to Chr'ijl Jhall come to him, though none come 
but as they are draivn. A thing that we fhould be 
fenfible of, but yet calm and quiet our fpirits, rather 
wondering that he hath chofen and called none, than 
fret becaufe he hath pad by many. 

life 2. The fecond ufe is to exhort you that are 
hearers of the gofpel, and have not had this diflindt 
and powerful work of grace begetting faith in you, to 
be perfuaded of this truth, that faith and the work of 
grace is no common thing. The mofl part, alas ! 
think that they have grace, and that it is not one of 
many that want it, they will readily fay, it is true I 
cannot believe of myfelf, but God hath given me the 


Serm. 13. ISAIAH LIII. i. ^ 239 

grace. But I would afk you this queflion, Do yoa 
think that grace is fo common a thing that it comes 
to you, and ye never knew how, or fo common that 
never a body wants it? If not, how cometh it then to 
pafs that ye think and fpeak of grace as ye do ? We 
would think it a great length, if many of you could 
be perfuaded of your gracelefnefs. It is not our part 
to point particularly at the man and woman, though 
the deeds of many of you fay within our heart, that 
there is no fear of God before your eyes, and that 
many of you think ye have grace who never had it ; 
and therefore we would fay thefe three or four things 
to you. I. Begin and fufpetl yourfelves that matters 
are not right betwixt God and you, we bid none of 
you defpair, but we bid the moft part of you be fufpi- 
cious of your condition ; fufpeO:, nay, be affured, 
that hypocrify is not grace, and that your prefump- 
tion is not faith ; for if but few get grace, then many 
Ihould fufped themfelves, and feeing grace is fo rare a 
thing, do not ye think it common. 2. Ncgleft no 
means that may bring you through grace to believe, 
but be diligent in the ufe of them all, of the word, 
prayer, facraments, meditations, iffc. It is by thefe 
that the Lord begets grace, and by negledling them, 
ye may make yourfelves guilty of deftroying your own 
fouls. 3. Beware of quenching the Spirit in any of 
his operations or motions, of fmothering or putting 
out any challenges or convidions. If the confcience 
be at any time touched, or the alFeclions tickled, go 
not away as the temporary believer doth, fitting down 
there without going any further. Fear to flrangle the 
beginnings of the life of grace, for grace may begin 
at little; and if you quench any motion, conviction, 
or challenge, ye know not if ever ye fliall meet with 
the like again ; becaufe when he knocked hard at your 
heart, ye held him out and keeped him at the door ; 
and ye may be in hazard of that terrible charge, Ada 
vii. 31. 2 1' uncircujucifed in heart and ears^ ye have aU 

24<5 ISAIAH LIII. I. Serm. 13. 

ivays refijled the Holy Ghq/i ; as your fathers did, fa 
do ye. 4. Seeing this work is not common to all 
hearers of the gofpei, but peculiar to fome, labour to 
have it made fure to yourfelves, by putting it to proof 
and trial in good earned. 

Vfe 3. The third ufe is for you that are believers, 
(and would God there were many fuch,J to whom I 
would alfo fpeak three- or four words, i. Learn from 
this to be humble. What hafl thou, man, but what 
thou hafl received? and if thou hajl received if, why 
dofl thou boafi, as if thou hadft not received it ? O ! but 
it is unfuitable to believers who are free-graces-debtors 
and beggars (whereof yet none need to think fhame,) 
to be proud and forget themfelves : Thou hall: nothing, 
believer, to boafl: of, but that he hath favoured thee 
with his grace ; and fliouldefl thou be proud of that, 
as if thou had made thyfelf thus ? Therefore guard 
watchfully againfl all puffing up, felf conceit, and 
high-mindednefs, and (ludy to be humble, and to 
carry a low fail, elfe thou mayeft break out into fome 
fcandalous offence, and may become a fhame and re- 
proach to the gofpei. We commend humility to you 
above many things ; for we think that in thefe days, 
pride is like to break their necks ; for when once con- 
ceit creeps in, they begin to think they are fo far ad- 
vanced in holinefs, that they mult not keep company 
with others, nor join in worlhip with them ; and from 
that they go to another thing, and from that to a third, 
that it is hard to tell where they will halt or end ; they 
grow fo giddy, that they are fcarce like to leave fo 
much ground as themfelves may Hand upon. O ! be 
afhamed of pride, it is a mod intolerable thing to be 
proud of that which God hath given, wherein ye have 
no more hand, and whereof ye can no more boafl, 
than they who never had it.- 2. Be thankful and give 
God the praife of what ye have gotten ; // beornes ths 
upright to be thankful. It is not a little matter to have 
God's power manifeftcd in the working of faith and 


Serm. 13; ISAtA'H Ltll. i. 2^t 

conferring grace ; the temporal throne and kingdom^ 
and great things in the world, are nothing to this, it 
is peculiar to the Lord's own, aiid not common : ma- 
ny get their fill of the world, who never get, nor will 
gel: this ; the world is of fo little valiie with the Lord, 
that to fpeak fo, he doth not much regard who' get it, 
though it ht exaclly dlftributed by his providence, but 
converting and confirming grace is peculiar to his fa? 
vourites ; being therefore clear that he hath beftowed 
grace on you, O how fliould ye exult in blelfing God, 
jis David did, for giving you'counfel to make choice 
of fuch a portion, and for his powerful determining 
your heart by his grace to bmbrace it, for which ye 
have not yourfelves to thank, biit God. 3. Be com- 
panionate and tender towards others, confidering that 
it is only grace that hath made the difi'erence betwixt 
you and them, and not any good nature in you, which 
was hot in them as fome fooliflily fancy. Be not puft 
Up at the faults and falls of any, but rather mourn for 
them as well as for your own, and be the more hum- 
ble when ye think of the difference that grace hath 
made, left ye fall ; and fince your ftanding is by grace, 
be not high-minded, but fear. Of all perfons it worft 
becomes you to be unconcerned, and much lefs td 
mock at the falls of others, confidering who, and 
what hath made the difference. 4. If it be fo peculiar 
a privilege to be partakers of this powerful and fpecial 
grace of God that is put forth in the great work of 
cbnverfion, then fure there is fomethlng peculiar call- 
ed for in your converfation, even that it may in all 
things be as it becometh the gofpel, and anfwerable to 
this grace beflowed on vou. O ! what manner of per- 
fons ought ye to be in all holy converfation and godli- 
riefs ? 

Vol. L No. 3. H h S E R:* 

242 ISAIAH LIII. I. Serm. 14, 


"■'■-- - ..- . . . - -. ■■■ — — ■- .... . -^ 

Isaiah LIII. i. 
And to whom is the arm of the L O R D reveakd? 

THE way of the grace of *God is a very difficult 
fubjett to be thought on, or fpoken of fuitably, 
and as it becomes us, grace having a fovereign and 
wnl'earchable channel of its own wherein it runs ; yet 
no doubt it is very ufeful now and then to confider it, 
if we knew how to make ufe of it aright ; yea, even 
thefe fteps of grace that are mod crofs and contrary to 
carnal reafon, may not a little profit when duly pon- 
dered. Thus when the prophet hath been looking on 
the fcarcity of faith, and on the paucity of true be- 
lievers, he looks a little further than on the external 
preaching of the gofpel, even upon the way of God*» 
grace, not out of any curiofity, nor from a fretting 
humour, becaufe of the unfuccefsfulnefs of his mlni- 
ftry, but that he may thereby get himfelf (tayed and 
compofed ; and that he may bring both himfelf and 
others, to reverence and adore the holy and fovereign 
way of God therein : To whom^ faith he, h the arm 
of the Lord revealed ^ It is a word like that which 
Chrift had on the like occafion, John vi. 44. Murmur 
not among yourfelves, no man can come to me, except the 
Father who hath fent me, draw him. 

We opened up the meaning of the words the laft 
day : In fliort they come to this, as if he had faid, how 
few are they that believe the gofpel, and who take the 
word from his fent minifters ? And how few are they 
on whom the grace of God, that only can make men 
believe, does efl'ectually work ? The prophet points at 

a higher 

S«rm. 14. ISAIAH LTII. i. 243 

a hicrher hand than that of the minifters in the fuccefs 
and Iruitfuhiefs of the gofpel, and couples theie two 
together, the preaching of the word, and the power 
of God's gTace, in the working of faith and conyerfion 
in finners. 

We propofed thefe three doctrines to be fpoken to 
from the words, i. That in the work of converfion. 
and begetting of faith, befides the preaching of the 
word, there is a powerful, internal, immediate work 
of the grace of God, exercifed within mens hearts, as 
well as the word preached outwardly to the ear ; where- 
ever faith is begotten, thefe two go together, the word 
without, and the power of grace within, the one of 
which is diflincl from the other. 

2. That this powerful, internal, and immediate 
work of grace within, is not common to all the hear- 
ers of the gofpel, but a rare, and peculiar thing to 
fome, to ivhom is the arm of the Lord revealed ? It is 
but one or few of many to whom it is revealed : To 
thefe we have fpoken already. 

3. The third is (which indeed holds out the fcope 
of all) that there is an infeparable connexion betwixt 
thefe two, the begetting of faith in the hearers of the 
gofpel, and the application of this powerful work of 
the grace of God for working of it ; fo that where 
this powerful work of grace is not, there is neither 
faith nor converfion wrought ; and where this pow- 
erful work of grace is, there is faith and converfion. 
The prophet makes them reciprocal and commen- 
furable : Who is the believer ? He to whom the arm 
of the Lord is revealed : And v/ho is the unbeliever ? 
He to whom the arni of the I>ord is not revealed. 
Thefe two are fo conjoined and knit together, as they 
are never feparated, and fo they muft (land or fall to-» 

That we may be the more clear, we fliall explain 

the do£lrine in two diftlnft branches. The firfl where-i- 

Qf is J that except the powerful work of God's grace 

H h 5i concur. 

244 ISAIAH LIIL u Serm. 14. 

concur, the molt powerful preaching of the gofp^l 
>vill never beget faith in the liearts of hearers. Thp 
fecond is, that wherever this powerful v/ork of gracp 
goes along with the preaching of the gofpel, or where- 
ver the Lord applies his grace w^ith the word preach- 
ed, there faith is begotten in the heart ; and that foul 
is effedually united to Chrift, and favingly changed : 
the one of thefe. branches ferves to fl^.cw the neceflity 
of God's grace from the cpnfideration of our fmful- 
nefs and impotency or inability, and of the emprinefs 
and ineffedualnefs of all outward means in them- 
felves, and fo to flop mens mouths, as being utterly 
unable to contribute any thing to their own fpiritual 
good or converfion, that being the product of the 
^race of God, The other branch ferves mightily to 
commend the grace of God, as being the powerfujl 
arm of the Lord that brings to believe, that calls and 
converts fuch and fuch perfons, according to a prio^. 
engagement and tranfadion betwixt the Father and 
the Son. 

As for the firft of thefe, it will eafily be believed 
among men and women, that have any true fenfe and 
feeling, of the corruption of their nature, and hn(J 
daily fpmewhat of the law of the members warring a- 
gainft the law of the mind : and we are perfuaded, if 
all that ever received faith were brought to depofe iu 
this matter, they would bear witnefs, that there is no 
means that without the effeftual power of the grace 
pf God, can bring a finner to clofe with Chrift, and 
.believe on him : and if all that are now before the 
thione of God in heaven, were called to fpeak to this 
great truth, they would pi^t theii; great feal to it, and 
fay. Not unto its^ hut to thy naine be the glory of our be- 
lieviiig ; we lad mver believed^ if it had been left to 
the power of our own free-will ; and if the power of thy 
grace had not wroyght in us the -very will as well as the 
deed or afl of believing. Yet bccaufe this dotTirine (as 
"ive laid") ferves to difcover the finfulncfs and iiupoter-,- 


Sbrm. 14. 4SAUH LIII. i. 345 

cy ot nature, and how little we are obliged to it in the 
work of faith and converfion, and to hold forth withal 
the emptinefs and ineffecliialnefs of all outward means 
without this grace ; and becaufe it meets with confi- 
derable oppofition from the enemies of the truth, wq 
fhali give you feme grounds for confirmation of it. 
The fiiit whereof is drawn from thefe exprefs inftan- 
ces of fcripture, wherein it is clear,, that there hath 
been much powerful preaching, and by the moft em- 
inent preachers, and yet the generality of people have 
been tVuitlefs under it, and their fruitlefnefs hath been 
^fcribed to this very ground, to wit, that the work of 
God's grace and his out ilretched arm went not along 
with it. The fird inflance is Deut, xxvi. 4. That 
Mofcs was a fkilful preacher, who will deny ? he 
.being faithful in all the houfe of God ; yet, fays he, 
after much and long preaching, and after many figns 
and \yQnders wrought, the Lord bath not given you an 
heart to perceive, nor eyes to fee, nor ears to bear unto 
this day .: where he not only puts a difference betwixt 
the preaching of the word without, and the work of 
grace within, but fliows the neceffily of the concur- 
rence of the W'ork qf grace, and lays the great weight 
of the people's profiting or not profiting, on the wanb- 
ing or having of that. A fecond inllance is in this 
prophet Ifaiah ; were there any among all the preach- 
ers before or fmce, that preached in a more evangelic 
flrain than he did ? and yet when he hath complained 
of the fewnefs of believers, faying, Who hath believed 
our report I He fixes and ftays on this as the caufe. 
To ivhom is the arm of the Lord revealed? And chap, 
vi. 9, 10. lie gives an account of the fad commif. 
fion he had from the Lord, who faid to him, Co and 
tell the people : Hear ye indeed, but iinderftand not ; 
and fee ye indeed, but perceive not, make the heart of tbis: 
people fat, he. Where there is a!fo a clear diftinftion 
made betwixt the inward working of grace, and the 
outward miniflry. A third inflance, and one that is 


24<5 ISAIAH nil. I. Serm. 14. 

beyond all exception, is in our blefled Lord Jefus, 
who /pake as 72ever man /poke, and preached with fiich 
power and life, that even carnal hearers wondered at 
•the gracious words which proceeded out of his mouth, for 
be preached with authority, and no! as the Scribes ; and 
yet John vi. 44. when they begin to murmur at him, 
what fays he ? Murmur not at thcfe things ; none can 
come unto me, except the Father draw him : None can 
believe, except the powerful grace of God work faith 
in him, there muft be a higher hand than ought you 
fee or hear ; a more powerful work than any external 
preaching of mine, as prophet of my church, e'er a 
foul can believe on me : And though his hearers were 
not free of the guilt of this their unbelief, but had 
there own fmful acceflion unto their continuing in it ; 
yet your Lord looi^s on the fovereign way and work 
of grace, and holds there, telling them that his ex- 
ternal miniftry will not do ; but there mult be an in- 
ward, powerful, immediate work of grace for the 
working of faith. We add a fourth inftance, and it 
is of that chofen veflel Paul who laboured more abun- 
dantly than all the reft of the apoftles ; and yet when 
he is preaching. Acts xxviii. 25. and fame beiicTcd, 
■and others believed not, before he difmiffcs the multi- 
tude, he adds this one word ; Well fpake the Holy Ghoji 
by Jfaiah the prophet unto our fathers, faying. Go unto 
this people, and fay, hearing ye f:>all hear, and fmll 
not undcrfland ; and feeing ye fmll fee, and not perceive, 
&;c. where he exprefly makes a difference betwixt his 
external preaching, and God's inward working ; and 
tells us, that fo long as there was a judicial llroke on 
the hearts of the people not taken away ; no external 
preaching could work their converfion, and bring 
them to believe ; which he alfo does to guard againft 
any offence that might be taken at the unfuccefsfulnefs 
of his miniftry, by thofe who would be ready to fay, 
what ails thefe people that they will not receive the 
gofpel ? To whom he anfvvers j Ifaiah long before told 


Serm. 14. ISJIJH LIII. i. i^f 

the reafon of it, to wit, that there is a plague on theif 
hearts and minds, which God muft remove e'er they 
can receive it. 

2. To thefe plain and clear inflances we may add 
two or three grounds or reafons. As i. The exceed- 
ing greatnefs of the work of converlion, O how great 
and difficult is it ! Therefore it is fet out by the fimi- 
litudes and expreffions of rai/ing the dead, creating a 
new heart, of removing the Jiony heart, and the like J 
all tending to fet out the neceffity of an omnipotent 
power, or a powerful work of grace, in the begetting 
of fouls to Chrifl: : And if it be fo great a work, wliat 
can the outward miniftry do, if the power of God be 
not added? Or what can the man himfelf do here? 
Can a man quicken, raife, create, or beget himfelf? 
It is true, thefe comparifons are not to be extended 
and applied in every refpett ; yet they hold out, that 
man being naturally dead, can no more contribute to 
his own quickening and raifing, and to the begetting 
of fpiritual life in himfelf, than a dead man can con- 
tribute to his ovv-n quickening and raifuig to his natu- 
ral life ; for which caufe, the Holy Gho(t hath made 
choice of thefe expreffions, even to hold out the ex- 
ceeding greatnefs of the work. 2. Confider the con- 
dition that men are in, when this woi k is v;'rought ; 
and we may fee they can contribute nothing to it, that 
they have no aptitude for it, except that they are fub- 
jefts capable to be wrought upon, being as it is, Eph. 
ii. 1. dead in fins and trcfpaffes : -Being as to their 
fouls eftate, and as to their fpiritual condition, like 
Adam's body before the Lord breathed in it thebreatii 
of life, and made him a living foul ; as his body could 
not move, ftir, nor a61: till then, no more can the na- 
tural man (Ur or a«Sl: In the ways of God, till a new 
principle of fpiritual life be put in him. To clear it 
further, we would confider, that the fcripture fpeaks 
of thefe three in the natural man. i. Of an utter in- 
ability and deadnefs, as to that which is good ; dead 

M ISAtAH Lin. I. Scrm. 14, 

in fins, Eph. ii. i. We are not fufficient (faith tiie apo- 
ftle, 2 Cor. iii. 5.) of ourfehesj as of ourfel-ves, td 
think any good thing, not fo much as a good thought. 
2. The fcripture holds hun not only as unable for 
good, but pervetfe.and bent to every thing that is e- 
■vil, Col. i. 2 1. Alienated and enemies in our own fninds 
by wicked works ; the carnal mind being enmity againji 
God, Rom. viii. 7. it is plainly oppofite to any thing 
that is good, and fo to the way of faith. 3. Man's 
mind is not only naturally petverfe and ftuffed with 
enmity, but in an incapacity to be healed while it re- 
maineth fuch^ Rom. viii. 7. // is not fuhjed to the law 
of God, neither indeed can be ; and therefore in the 
work of converfion, there is not only an amending^ 
but alfo a renewing of our nature called for ; there is 
more requinte than the rectifying of fomething in the 
man, even the creating of new habits, and the infuf- 
ing of the principles of fpiritual life and motion into 
the foul. It is true, in fome fenfe the whole image 
of God is not abfolutsly removed, the faculties of the 
rational foul flill remain ; for man hath an underftand- 
ing and a will, and fome fort of reafon, but without 
any tendency to fpiritual life, or to any action for God : 
He hath an underftanding, but it is wholly darkened : 
he hath a will, but wholly perverfe, and not in the 
lead inclined to good : he hath affeclions, but wholly 
difordered and corrupted, and fet wholly upon wrong 
objecfts ; fo that it is with man's foul as to good, as it 
is with fpoiled wine : Wine when wholefome, ferves 
to cheer and refrefli, but when it is fpoiled, it is quite 
another thing, not only not conducing to health, but 
it is noifome and hurtful. It is jufl fo with man's 
foul, it is by the fall quite fpoiled and corrupted ; it 
Is not indeed annihilated or made to be nothing, for it 
retains the fiime faculties dill, it hath, to fpeak fo, 
the fame quantity ftlll ; but as to its qualities, it is ut- 
terly corrupted and carried quite contrary to God ; It 
a not fuhjeCl to the law of God, neither indeed can be ; 


t$erm. 14. tSAtAH Llit. i. 245 

and renovation by grace, is the taking away of the 
torrupt qualities in part of this life, and wholly in the 
other life, and the bringing in of new qualities for re- 
covering the beauty of that image of God which mail 
hath lolt. 4. Confider the end that God hath in the 
adminiflration of his grace, and the glory that he will 
ileeds have it get in every gracious work : and more 
efpecially in the work of converfion, and the filence., 
as to any boafting that he will have all put unto that 
Ihali partake of it : His end in the adminiflration of 
his grace, is to bring down pride, to fcop all motiths, 
and to remove all grounds of boafting from the crea- 
ture, that he only may have the glory of converfion ; 
that whenever that queftion is propofed, What hajh 
thou man, but what thou haji received? And if thoii 
hajl received it^ ivhy doejl thou boaji 't Who made thee to 
differ from another T The foul may anfwer, it was not 
external preaching, nor my own free-will, nor any 
thing in me, but the power of God's grace ; I have 
nothing but what I have received. It Is on this ground 
that the apoftle Phil, ii. 12, 13. prelTeth and encou- 
1-ageth ChrifHahs to their great work. Work out, faith 
lie, yoiir own falvatiori in fear and trembling, for its 
God that zvorketh in you both to will and to do of his good 
pleafure : The Lord leaveth not to man the working^ 
of the will In himfelf ; and of him, faith the fame apo- 
ftle, 1 Cor. i. '^o, 31. are ye in Chrift fefus, who is 
wade of God unto us, wifdom, right eoufnefs, fanftifica~ 
tion and redemption ; that be that glorieth fiould glory jjz 
the Lord, as he faid before, v. 29. that no flcjh fhould 
glory in his prefence : There is one ground of boading 
that the Lord will have removed in a fihner's jullifica- 
tion, and obtaining tlie pardon of fin by the imputa- 
tion of the righteoufnefs of Chrifi ; but there is ano- 
ther ground dr matter of boafling, that man might 
have, if he could reach oiit the hand to believe and re- 
ceive that righteoufnefs, and fo put a diRerence bei 
twixt himfelf and another, which in efi'edual calling 
Vol. I. No. 3. H the 

d^o ISAIAH Lilt. f. Serm. 14. 

the Lord puts to filence and quite removes ; that man 
may have it to fay, I have not only pardon of fm, but 
grace to believe, freely beftowed on me ; God made 
me to differ, and he only ; he opened my heart as he 
did the heart of Lydia. Thus the Lord will have all 
the weight of the whole work of our falvation lie on 
his gi'acc, that the mouths of all may be flopped, and 
that his grace may fhine glorioufly, that we may have 
it to fay with the Pfalmifl, Pfal. Ivii. 2. It is the Lord 
that performs all things for me ; and with Paul, i Tim. 
i. I «, 14. / obtained mercy ^ and the grace of God luas 
exceeding abimdant toijoards me. 

The Ufes are thefe. i . It writes to us in great and 
legible letters the great emptinefs and fmfulnefs of 
all flefh, who not only do no good, but have finned 
themfelves out of a capacity to do good ; all men and 
women have brought themfelves thus lamentably low 
by fin, that now if heaven were to be had by a wifli 
fincerely and fingly brought forth, yet it is not in 
their power to perform that condition *, and though 
It now (lands upon the flretching forth of the hand 
of faith to receive Jefus Chrifl, yet of themfelves they 
cannot even do this. How then ought finners to be 
deeply humbled, who have brought themfelves to this 
woful pafs ? I am afraid that many of you do not be- 
lieve that ye are fuch as cannot believe, nor do any 
good till his grace work effeclually in you. 

2. It teacheth you not to idolize any inftrument or 
means of grace, how precious and promifing foever. 
No preaching, if it were of a prophet, or an apodle, 
yea, of an angel, will do the bufinefs, except grace 
come with it ; there is a neceffity of the revelation of 
God's arm, and of the afliftance of his grace, not 
only to your converfion, but to every duty ye go a- 
bout ; ye fliould therefore fear and tremble when ye 
go about any ordinance, left the arm of the Lord be 
not put forth in it. 

3. It Ihould make you more ferious in dealing with 


Sefm. 14. ISAIAH LIII. 1. 251 

God for his effectual blefling to every means and or- 
dinance, feeing without that no ordinance can profit 

4. It ferves to reprove and reprefs pride, and to 
promote humility in all fuch who have gotten good 
by the gofpel. Have ye faith, or any meafure of holi- 
nefs ? What have ye but what ye have received ? from 
whence came your faith and your holinefs ; ye have 
them not of yourfelves ; thefe are not fruits that 
grow upon the tree of nature, or in its garden ; but 
on the tree, and in the garden of free-grace, and ye 
are not to thank yourfelves for them ? 

5. The main Ufe of it is for confirming and efla- 
blifhing you in the faith of truth propofed in the doc- 
trine, and for confuting and overturning the contrary 
error, that, in contempt of the grace of God, exalts 
proud nature, and gives man's free-will fo great a 
hand in the work of converfion ; that the main 
thing that makes the difference ihall not be attributed 
to the grace of God, but to the free-will of the crea^ 
Cure, which of itfelf choofed the grace of God offer- 
ed when another rejefted it. It may indeed feeni 
ftrange that the devil (hould fo far have prevailed with 
Christians that profefs the faith of original fm, and of 
the neceffity of a Saviour, as to make them look at 
grace as ufelefs in this prime ftep of converfion and 
renewing of a fmner, that when the grace of God and 
man*s free will come to be compared, man's will 
Ihould have the preference and preheminence, the 
highefl place and commendation in the work, and 
that the great weight of it fliould ly there, and that 
proud nature ffiould be thus bolilered up, that it fiiall 
ftand in need of nothing for the man's converfion, 
but making the right ufe of what it hath in itfelf; 
And yet it's no wonder that the devil drive this defign 
vigoroufly, for what fhorter cut can there be taken 
by him to ruin fouls, than to make them drink in this 
«rrpr, that nature and free-will will do their turn ? 

I i 3 and 

95* ISAIAH LIII. I. Serm. 14, 

^nd fo take them off from all dependance on free-grace, 
and on Jefus Chrift, and give them ground of boaft- 
ing in themfelves ; for when it is thus, of neceflity 
they mufl: ruin and perifli ; this fliould fure, make yon 
loath this error th? more ; and we are perfwaded, 
that the day is coming, wherein the truth oppofite to 
this error fhall be confirmed on the fouls and confci- 
ences of all the oppofers of it, and wherein the main- 
taining of this error fliall be found a confirmation of 
man's enmity to God*s grace, which is not fubjeft to 
^is law, Hor indeed can be. 

But there are three queftions that may be move4 
he^e, to which we would fpeak a word. i. If the 
preaching of the gofpej cannot beget faith, without 
the powerful work of God's grace, what is the ufeof 
the gofpel, or wherefore ferves it ? 2. If men cannot 
Relieve without the work of grace, whjch the Lord 
fovereignly difpenfeth, why doth he yet find fault and 
txpoftulate with men for their not believing ? 3. If 
grace performs ^11, and men can make no means ef- 
feftual, nor do any good without it, what then llioul4 
men do to come by a believing frame, and this work; 
pf his grace ? 

For the firft. We fhall not fay much to it ; only, 
feeing the Lord hath made choice of the gofpel to be 
the ordinary external means o,f grace, and of the be- 
getting of faith, there is no reafon to fay that it is 
ufelefs ; for though it be not the main and only thing 
that turns the finner, but the Lord hath referved it to 
Jiimfelfas his own prerogative, to convert and change 
the heart of a rebcl-finner ; yet he hath appointed it 
to be made ufe of, as he hath appointed baptifm and 
the Lord's fupper, for many good and notable ends, 
\ifes and advantages that are reached and come at by 
the preaching of it. As, i. By it the righteoufnefs 
pf God is manifefted that before lay hid. Ye may by 
the preaching of the gofpel come to the knowledge of 
^he covenant pf redtj^nption and of the great defign 
^ ^hat; 

Serm. 14, ISAIAH LIII. i. 253 

that the Lord hath laid down for bringing about the 
falvation oflofl finners, Rom. i. 17. Therein is the 
rightcoufncfs of God revealed fro?n faith to faith. 2. By- 
it the Lord revealeth the duty he calleth for from men, 
as well as his will concerning their juflification and faU 
vation ; he lets them know what is wrong, what is 
righc, what diipleafeth him, and what pleafeth him. 
Yea, 3. By the preaching of the gofpel, he holdeth 
put what men's ability, or rather what their inability 
is, and by his external calling gives them occafion to 
know the neceflity of a Mediator, and to feek after 
another way of jurtificatlon than by their own works ; 
for fo it proves a notable mean to humble men, to 
flop their mouths, and to make them pl6ad guilty 
before God. 4. Its profitable as the Lord is pleafed 
to make ufe of it to call and gather in fo many as he 
hath ordained to eternal life ; for tho' in itfelf it be 
not able to convert, without having the power of Godi 
going along with it, it is the inftrument of converfion, 
and the Lord ordinarly makes ufe of it to the beget- 
ting of faith in them that believe; as Rom. x. 17. 
faith comes by hearings and hearing by the word of God 
preached, and 1 Cor. i. 24. it is called the power of 
God to falvation ; and // hath pleafed God by the foolify' 
ncfs of preachings to fave them that believe ; for though 
God can work without it, yet he hath thought good 
to make ufe of it, to inform the judgment, and to ftir 
up the affedions of hearers, and fo it proves inftru- 
mental to the begetting of faith in them. 5. If it do 
not promote the falvation of all the hearers of it, yet 
it promotes it in all the cled, and ferves to make o* 
thers the more inexcufable, and in this refpedt it tri-^ 
twiphs always, 1 Cor. ii. 15, 16. In fome it is the fa- 
I'cur of life unto life ; in others, the favour of death 
vnto death, leaving them the more inexcufable, and 
the more obnoxious to wrath by their rejcding the 
counfel of God againfl: themfelves. 

1 knov;' this wiU be eJvcepted againfl j we come 


^54 ISAIAH LIII. I. Serm. 14. 

therefore to confider the fecond queftlon, which is 
thio, IIovv can the call of the gQfpcl make men inex- 
cufable, feeing they cannot without the ellc^lual pow» 
icr of the grace of God believe ? As Chrilt faith, Joha 
vi. 44. No man can come to jne, that is, no man can 
believe in me, except the Father zvho hathfent me draw 
him; yea, why doth God find fault with men for 
their unbelief? for anfwer, It is no new thing for men 
to ftart quedions and objedions againfl the grace of 
God, and to be always Itriving to rub affronts and 
difgrace upon it; fee Rom. ix. 13, 14, ^<:. where 
this fame objection is ftarted, and anfvvered again and 
again; for when the apoftle hath faid, ver. 13. yacob 
have I loved^ and F.fau have I hated, the objetSlion is 
moved, h there unrighteoufnefs with God then? men 
readily think that there is a fort of unrighteoufnefs in 
God, when he takes one and leaves another, efpeci- 
allv confiderine, that the leaving of the other infers 
(though it be not any culpable caufe) the ruin of the 
man's foul ; he anfwers Jirji with a God forbid ; as if 
it were an abfurd thing fo to aifert ; and then endea^ 
vours to anfwer it from God's fovereignty, as being 
debtor to none, I will have mercy on whom I will have 
tiiercy ; and /'/ is not in him that willcthy nor in hini 
that runneth, but in God that Jhews mercy. In God's 
adminiftration of grace, he is debtor to no man, nor 
hath he any rule by which he proceeds, but his own 
fovereign will ; and if it fhall yet be faid, if God doth 
walk by his own fovereign will in giving grace. Why 
doth he yet fnd fault, or condemn, for who hath rejiji- 
^d his will? \Vhy is God angry that men will not be- 
lieve, fmce none can come to Chrift againft the will 
pf God ? his indignation rifeth 4t this proud and pe- 
tulant objeftion, and he anfwers. But who art then, O 
fitan, that replicji againji God? Shall the thing formed 

fay to him that formed it. Why haji thou made me thus ? 
Hath not the potter power over the clay, to make of the 

fame lump, one 'vcffd to honour^ and another to difhon^ 

our ? 

Serm. 14. ISAIAH LIIL i. 25^ 

cur ? By the apoftle's doubling this anfwer, and his 
not fetting himfelf to fatisfy carnal reafon and curiofi- 
ty, there is ground given to filence us here. It is the 
Lord, he is our potter, and we the clay j it is he ia 
whofe hand we are, who can do us no wrong; and 
this may fufficiently ferve to put a flop to all reafoning' 
and difputing againll him; yet we may add a word 
further, feeing the apoftle proceeds to another rea- 
fon ; therefore, 2. Confider whence it is that this 
inability to believe or turn to God doih come ; not 
from God, fure ; for if he had not made man per- 
fect, there might be fome ground for the objec- 
tion ; but feeing he did make ma7i upright, and h^ 
hath fought out many inventions^ who is to be blam- 
ed ? Hath the Lord loft his right to exa£t hi«- 
debt, becaufe man hath played the bankrupt, is de- 
bauched, turned infolvent, and unable to pay ? Doth 
not this very obje^lion prove us guilty, and evidence 
that we have loft that which God gave us and made 
us with at the beginning ? When God made Adam, 
he had power to believe and give God credit as to eve- 
ry word revealed or to be revealed, and that now af- 
ter the fall, he and his pofterity want that power, 
they have not this privation from God's creating them, 
but from their fall, by which they became utterly un- 
capable for thefe duties that they owe to God, and 
for this among the reft. 5. If there were no more 
but fimple inability among them that hear this gofpel, 
they might have fome pretext or ground of excufe, 
tho' it were not any real or juft excufe, as hath been 
fhewed, but it never comes to this as the only or main 
caufe of their not believing. There is always fome 
malicioufnefs, perverfenefs, and pravity in the will ; 
it's not / cannot but / zvill not ; it's a wilful and fome 
way deliberate rejecling of the gofpel, that is the 
ground of mens not believing ; and what excufe, I 
pray, can ye have, who do not believe the gofpel, 
when it fhall be found that ye malicioully and deliber- 

55^ ISAIAH Llil. i. Sel-m. 14. 

ately chofe to tejeiEl it ? to make this out, confidcr but 
thefe few things. 1. Men's negleding of the very 
outward means, that through God's blelfrng prove in- 
ftrumental in the begetting of faith, as hearing, read- 
ing, prayer, meditation, felf fearching, ftirring up 
themfelves to repentance, Iffc. whereby the Lord or- 
dinarily brings about and furthers the work of faith* 
S. Confider the carnal, carelefs, and la^y manner of 
mens going about thofe means and duties, which to 
their own convidion are within the reach of that pow- 
er which they have ; ye might hear oftener and more 
attentively, ye might pray more frequently and more 
ferioufly than ye do, ye want even much of that mo- 
ral ferioufnefs in hearing, prayer, reading, 'tSc. that 
ye have in other things of lefs concernment j ye will 
hear a proclamation at the crofs with more attention 
than a preached gofpel ; ye will hear a threatning from 
man with more fear than ye will hear a threatning 
from God's word ; ye will be more ferious in feeking 
fomewhat from man, than in aiking grace from God j 
ihe reafon is, becaufe your heart is more to the one 
than to the other. Can ye then rationally think that 
ye are excufable, when believing is not in your heart 
und thoughts, but ye go about the means that lead to 
it unconcernedly, careleily, and negligently ? 3. Con- 
fider how often ye do v/illingly choofe iome other thing 
than Chrift, to fpend your time and fet your affedionsi 
upon, laying obfcrudions and bars in the way of God's 
grace, fetting up idols in the heart, and filling Chrift's 
room before-hand with fuch things as are inconfident 
^vith his company, and all this is done willingly and 
deliberately; ye have faid in your hearts as thole did, 
Jer. ii. 25. We hmte loved Jtrangers^ and after them we 
*wiU go : And will ye, or dare ye make that an excufe 
why ye could not come to Chrift, becaufe your hearts 
tvere taken up with your lufts and idols ? So then the 
matter will not hold here, that ye are unable, and had 
not power to believe, but it vvill come to this, that 


Serm. 14. ISAIAH Lilt. 1. :2j7 

your confcience muft fay, that ye willingly and deli- 
berately chofe to lie (till in your unbelief, and that ye 
preferred < your idols to Chrifl: Jefus. 4* Confider, 
that fometimes ye have met with fome mofe than an 
ordinary touch, motion, and work of the Spirit that 
hath been born in upon you, which ye have flighted 
and neglccled, if not quenched and put out, which is 
your great guilt before the Lord. Is there any of you, 
but now and then at hearing fermons, or when iii 
fome great hazard, or under ficknefs, or fome other 
fad crofs, ye have been under convictions of fm, and 
have had fome little glances of the hazard ye were in 
of the wrath of God, more than ordinarily ye had at 
other times ; and I would all-: you, Have thefe been 
entertained and cheriflied, or rathef have they not 
been flighted and worn out by you ? and may ye not 
in this refped: be charged with the guilt of refilling the 
Spirit of God, and marring the work of your own 
converfion and falvation ? Thefe things, and many 
more, which will cry loud in the confciences of mea 
and women one day, will quite remo've and take a- 
W'ay this objedion. That ye could not do better ; ye 
might have done better than ye did, ye might have 
abltained from many evils that ye committed, and 
done many duties that ye. omitted, and done them 
with more moral ferioufnefs than ye did ; but ye were 
perverfe, and did willingly and deliberately choofe to 
continue in your natural condition, rejeding Chrifl:, 
and the offer of falvation through him : This alfo ferves 
to refute and remove that profane principle or tenet 
that many have in their minds and mouths, That they 
have no more grace than God hath given them ; will ye 
dare to come before God at the great day with any 
fuch objedion ? No, certainly, or if ye dare, God 
\\\\\ aggravate your guilt by it, and beat it back again 
into your throat. Then, O ! then all fuch fubteriii- 
ges will be no flielter to you before him, nor in the 
leafl: able to intrench your fouls againfl the flrong bat- 
VoL. I. No. 3. K k teries 

C58 ISAIAH LIIT. i. Serm. 15. 

teries of the wrath of God, that will be as a ftorm a- 
gainft the wall. 

S E Pv M O N X\f. 

Isaiah LIII. i. 
— And to who?!! is the arm of the LORD revealed? 

INISTERS have not done with their work 
when they have preached, and people have 
not done with their work when they have heard : that 
which is qf greateft concernment follows, which either 
in the want of it, has influence on the fadning of both 
minifter and people, or in the obtaining of it, has in- 
fluence on their confolation : This is the thing that we 
find Ifaiah upon here, who having preached the gof- 
pel, looks what fruit it had in his own time, and 
Ihould have in our time, it grieves him exceedingly ; 
and indeed it is very fad that Ifaiah fliould be fo much 
grieved in forefeeing the anfruitfulnefs of the gofpel 
in our days, and that we ourfelves fliould be fo liitle 
giieved with it, and fo fenfelefs under it. 

He calls in this word, lo whom is the arm of the 
Lord revealed? ^?.n\y to coniirm the former word. 
Who hath believed our report? and partly to help us to 
make the right life of it, by drawing men to the dif- 
covery of the fovereign hand of God in the matter, 
and of the neceflity uf his grace for making the gofpel 
elle^hial in riie hearers of it wherever it comes, Who^ 
litith he, hath believed our report? To whom is this 
preached goipel made effeclual for fiiith and f^dvation? 
it is but to very few, even to as many as have the arm 
of the r.ord, the effeclual power of his fpecial grace 
uevealed to them, and no more. 


Semi. 15. ISAIAH LTII. i. 259 

The lafl doclrine we propofed, and began to fpeak 
of as the fcope, was, that believing and receiving of 
the gofpel, and the Lord's exerting a powerful work 
of his grace with it, are ever joined together ; they 
are of equal extent, as many believe as he flretches 
out his hand of power with the word to work faith in 
them, and as many lie flill in unbelief as his hand of 
power is not revealed unto ; this is his fcope. 

We opened this doctrine in two branches, Firft, 
That the mod powerful means cannot work nor beget 
faith in the hearers of the gofpel, except there be an 
inward powerful work of grace on their hearts accom- 
panying them ; and this we cleared, and fpake a little 
to two queftions in the ufe, and left off at a third, to 
wit, what the hearers of the gofpel fliould do that have 
the call and offer of the gofpel, feeing without the ef- 
fedlual work of the grace of God they cannot believe? 
which we fliall forbear to fpeak to, till we open the fe- 
cond branch of the dodrine ; becaufe this queflion re- 
lates to both. 

I'he fecond branch then of the dodrinc is. That 
wherever the Lord applieth the powerful work of his 
grace, there neceffaiily faith and converfion follow; 
or the (tretching forth of God's arm in the work of 
his grace, hath always the work of faith and conver- 
fion, and the engaging of the foul unto [efus ChriH; 
following it ; and indeed if it be true, as we faid, that 
there are as many unbelievers as there are perfons on 
whom grace doth not thus powerfully work, or that 
they are all fuch that this work of grace is not mani- 
felled on, then the work of converfion and believing 
is ss broad as this work of grace : for the prophet ma- 
keth them of equal extent, who is he that bclieveth ? 
even he to whom the arm of the Lord is revealed ; and 
on the contrary, who is he that bclieveth not ? even 
he to whom the arm of the Lord is not revealed, and 
on whom this work of grace is not manifeftcd. By 
which we may fee it to be very clear, that the prophet 
K k 2 puts 

z6o ISAIAH LITI. i. Scrm. 15. 

puts the believing of the gofpcl on the Lord's mani- 
fefling his arm ; fo that where it is not munifefted, 
this work of faith is not brought forth ; and where it 
is mani felled it is neceflatily brought forth. 

This being a doclrine concerning the efficacy of 
of God's grace, which ought not to lie hid from the 
Lord's people, we fhall a little, firfl, clear it, and then 
fecondly, confirm it to you. 

Firfl, for clearing of its meaning, i. Ye muH: not 
take our meaning fo, as if we made every common 
work, that lively means may have on the hearers of 
the gofpel, to be converfion. The preaching of the 
Mord will fometimes make people tremble, as we fee 
in Felix, and raife convictions and terrors in them, 
and put them into an amazement, and yet leave them 
there : For all thefe convidions may be, and are often 
refifled, as to any faving fruit at leafl. This we con- 
ceive to be what Stephen points at, Afts vii. 51. while 
he faith, Te Jiiff-necked and iincircumcifed in hearts and 
ears, ye do always reftft the Holy Ghoft as your fathers 
did, fo do ye : And what he means by this, is explain- 
ed in the words following, which of the prophets have 
not your Fathers perfecuted, &c. even their contend- 
ing with the word of the Lord in the mouths of his 
fervants : Yea, in that fame place, where it is faid, 
They gnafhed upon him with their teeth : its infinuated, 
that they came over the belly of the cutting convic- 
tion, which his fermons had faftened upon them. Nor 
do we, 2. Mean that every common operation of the 
Spirit, whether illumination of the mind, or a touch 
on the aflections (fuch as may be in temporary belie- 
vers and apoflates, as is clear. Mat. xiii. 20, 21. Heb, 
vi. 4, and downward) is converfion : there is a great 
difference betwixt a common work or gift of the Spi- 
rit (which in a large fenfe may be called ^r^rfbecaufc 
freely given) and the faving work of grace, which 
before we called a peculiar work: and oft-times that 
common operation of the Spirit is quenched and put 

out J 

Serm. 15. JSAJAH LTII. i. 25f 

out ; therefore the apoftle, 1 ThelT. v. 19. exhorteth 
thu%^ fetich not the Spirit. 3. When we fpeak of an 
effeftual bringing forth of faith by this grace of God, 
we would not have you think, that we fuppofe no re- 
ludancy to be in man in fo far as he is unrenewed ; 
for though where grace effeQually worketh, faith fol- 
lows necelfarily, yet corruption being in the man, it 
is difpofed and apt to thwart with, and to oppofe 
grace, and the will hath its averfenefs tc. yield. But 
the meaning of the doctrine is this, that though there 
be fuch a Itrong power of corxuption in the man to 
whom grace comes, and on whom it is put forth j 
yet the power of grace is fuch, that it powerfully ma- 
ilers and overcomes corruption, and wins, the heart 
to believe in, and to engage with Chrifl:, though (to 
fpeak fo) there be fomething within that drives to 
keep the door fliut on Chrifl ; yet when it comes to 
that, Cant. v. iii. He puis in bis fingers by the hole of 
the lock, and makes the rnyrrhe to drop : The heart is 
prevailed with fo, as it is effeflually opened, as the 
neart of Lydia was to receive the word that Paul 
preached. Thus, notwithftanding corruption's oppo- 
fition, grace gains its point ; and the Lord never 
applies his grace on purpofe to gain a foul, but he 
prevails. 4. When we fpeak of the power and clfect- 
unlnefs of grace in conquering and gaining the heart 
and will of the fmner to believe in Chiift Jefus, we do 
not mean that there is any force or violence done to 
the will, or any exerting of a co-adive power, force- 
ing the will contrary to its eflfential property of free- 
dom, to clofe with Chrift : but this we mean, that 
though corruption be in the heart, yet grace being 
infufed and a^lcd by the Spirit, the pravity in the will 
is fweetly cured, and the will is moved and made to 
will willingly and upon choice, by the power of the 
Spirit of grace Inking in the (Irong hold. This great 
work is wrought by an omnipotent fweetnefs, and by 
a fweet omnipotency : and it needs not at all feeni 

flrange ; 

262 ISAJAIi LIII. I. Sefm. 15. 

ftrange ; for if a man in nature, be by the power of 
babitual corruption, made neceffarily to will evil, fo 
that notwithftancling he doth freely and willingly 
chufe evil : why Ihould it be thought ftrange or ab- 
furd to fay, that when a principle of the grace of God 
is iafufed into the foul, and acted by the Spirit of 
God, it hath fo much influence, power, and efficacy 
as to prevail with the will, it keeping ftill its own free- 
dom, to make it willing to embrace Jefus Chrifl, and 
yet not at all thereby wrong that eifential property of 
of the will ? Sure, grace is as powerful as corruption, 
and the Lord is as dexterous a worker, and can work 
as agreeably to the nature of the creature in this gra- 
cious work, as the creature can in its own finful act- 
ings. So then we fay, when the Lord is pleafed to 
apply the work of his grace to convert a finner, that 
work is never frultrated, but always hath neceifirily 
the work of faith, renovation, and converfion follow- 

ing It. 

Secondly, We fhall a little confirm the dottrine ; 
and the grounds of confirmation are thefe. i. 7'he 
exprefs fcriptures wherein this truth is afferted, as 
John vi. 44, 45. It is faid in the 44. verfe. No man 
can come to me except the Father draw him : And on 
the contrary, it is exprelly fet down, ver. 45. // is 
zvritten in the prophets^ they JJjall be all taugJjt of God ; 
e-very man therefore that hath heard and learned of the 
Father cometh unto 'me : And this being contradiftin- 
g-uiflied from external preaching, and being that which 
is called drawing, ver. 44. he knits believing to it, 
and makes believing, called coming, a negefi'ary effect 
of it, that to whomfoever Gcd gives that inward lef- 
fon, they flrall come ; which confirms the doclrine, 
that whomfoever the Lord teaches and fchools by his 
grace, and calls effcCfually, they do neceffarily be- 
lieve. Another palfage we have, Phil. ii. 12, 13. 
Wcrk oat the ivork of your falvation in fear and trem- 
bling ; for it is God that worketh in you both to zuill and 


Serm. 15. JSJUH LIII. i. 2^3 

to do of bis good pleafure ; where the anoftle makes the 
work of grace not only to work ability to will and to 
do, but to work alio to will and to doadually : And 
grace never worketh io luill, and leaves the man un- 
willing, but necelfarily fuppofeth the man's clofmg 
willingly with Chrifl, on whomhew-ks thus. A 
id. Ground of confirmation is drawn irom thcfe ex- 
preflions, whereby this work is fet forth, and the pro- 
mifes comprehending it in God's covenant, wherein 
it is called ihe. giving of a new heart, a heart of fufjy 
the writing of the law in the heart, the putting of his 
spirit within his people, and caufing ihcm to walk in his 
Jiatiites, kc. Jer. xxxi. ';^'t^. Ezek. xxxvi. 26, 27. 
And it is impoffible to conceive ari::;ht of the fulfilling 
of thefe promifes without including the effeclt The 
giving of the nev/ heart is not only a perfuading to 
believe, but the aclual giving of the new heart, where- 
of faith is a fpecial part ; which promife is peculiar to 
the ele6t, though the offer of it be more large, and 
be further extended: And what can that promife of 
God's writing the law in the heart be, but an effedu- 
al inclining of the heart to the will of God? or in- 
ward renovation contradiflinguiihed from the external 
miniftry, that can only hold out his will in a book, 
and fpeak it to the ear. 3. This may be cleared and 
confirmed from the nature of the work of grace, which 
is fuch a miglity work and fo powerful, as it is impof- 
fible it can be fruftrated, or difappointed ; unlefs v^e 
fay that grace in God, or the grace of God is not fo 
powerful as corruption in us, which were blafphemy-: 
To this purpofe the apolUe prayeth in behalf of Chrif- 
tians, Epli. i. 19,20. that they may knov/ -tyZ't?/ /> //'^ 
exceeding great mfs of his pozver to us- ward who believe, 
according io the working of his mighty pczoer which he 
wrought in Chrijl when he raifed him from the dead : 
He fpeaketh fo in this high (train, to fet out both the 
.cxceedinc: flubbornnefs of our nature that needs fucli 
a work, and the exceeding great power of the grace* 


264 JSAIAH LIII. T. Serm. i^. 

of God that worketh irrefiflibly, not only in the con- 
verfion of the ele6t at firft, but in all the after a£ls of 
believing; fo Eph. iii. 7. the fame apofHe fays, Jc- 
cord'nig to the gift of the grace of God given unto mc by 
the cjfi'dual lijorking cf his p-.zvcr ; and Col. i. 29. Ac- 
cording to his luorking which workcth in me mightily : 
The jnjwer that workcth in believers is God's omnipo- 
tent power, which worketh efFeclually and mightily ; 
and if this power be exercifed iii the continuing and 
promoting of faith, as faid before, it mufl be much 
more exercifed in the begetting of faith : Yea, and 
what need is there that he fhould exercife it, if not 
for this end, that where he exercifeth it, it may alfo 
prevail ? A 4th ground of confirmation may be drawn 
from the Lord's great end which he hath before him 
in this work ; and that is the gaining of glory to his 
grace, and to have the whole work of converfion at- 
tributed to it : And if this be his end, he mult and 
will prevail by his grace in carrying through the work 
in order to this end; If it were left indifferent to man 
to yield or not to yield to God as he pleafeth, the 
whole weight of the work of converfion fhould not lie 
upon grace, man's mouth fhould not be flopped ; but 
when that queftion fhould be afked, Who hath 7nade 
thee to differ ; and what hnfl thou, 7nan^ but what 
thou haft received? He fliould flill have fomething to 
boafl of, and the work of his converfion, fhould at 
beft be halved betwixt grace and his own free-will: 
This would neceffarily follow, if grace did not carry 
through the work, and fo God fliould mifs his end. 
A 5//' ground of confirmation is taken from the con- 
fideration of God's decree, of the covenant of re- 
demption betwixt Jehovah and the Mediator, and of 
the power and wifdom of God in carnying on this 
work, which we put together for brevity fake : from 
all which, it is clear, that there is, and muft be a ne- 
ceffary connexion betwixt the work of grace on be- 
lievers, and the elTed j and that it is not in the pow- 

Serm. 15. ISAIJU LIII. 1. 265 

er of man's free-will to refift it, which indeed is not 
freedom, but bondage, i. Then, we fay, that if we 
confider the decree of elcdion, we find that where 
grace is applied, faith and converfion mult follow ; 
otherwife, if the work, of grace were not effedual to 
convert, God's decree fhould be fufpended on the 
creature's free-will, and be efFeilual, or not cfFedual 
according as it pleafed ; and is that a little matter to 
make his decree depend upon, and be effe<5lual, or 
not according to man's pleafure ? That which fccures 
his decree, and makes it infallibly to take efTed, is, 
that he hath effeftual means to bring about his decree. 
2. If we confider the covenant of redemption, betwixt 
Jehovah and the Mediator, we will find that upon the 
one fide the Mediator particularly undertaketh for 
them that are given to him, that he fhall loofe none 
of them ; and upon the other fide, we have (to fpeak 
with reverence of the majefly of God after the manner 
of men) the Father's obligation to make fuch perfons 
in due time believers, that Chrift the Mediator may 
fee of the travel of his foul, and be fatisfied, according 
to that promife made to him, Pfal. ex. 3. In the day 
of thy power thy people JJoall be will'mg ; and that other, 
Ifa. liii. II. He jhall fee of the travel of his foul ^ and he 
fatisfied, by his knowledge fhall my righteous fervant juf-- 
tify many, &c. and accordingly himfelf faith, John vi. 
37. All that the Father hath gi-vcn to me f Da I I come tin- 
to me ; where it is clear, that thefe who are given muft 
neceffarily come: and he alfo faith, John x. i6. 
Other fjeep have /, which are not of this fold, them alfo 
1 77iuji bring ; and it cannot be fuppofed without hor- 
ror and blafphemy, that this determinate, folid, and 
fure tranfaction, having all its means included in it, 
and being, as to its end, fo peremptory, fliall as to 
thefe laws, and that end, and as to their being carri- 
ed through, not be in God's hand, but in the hand 
of man's free-will ? if it were there, O ! how uncer- 
tain and loofe would the bargain, and God's defign 
Vol. I. No. 3. L 1 in 

of this 

266 ISAIAH Llil. I. Serm. 15. 

in begetting faith, and in bringing fouls through 
grace to glory be! 3. If we confider the Lord's pow- 
er, in beginning and promoting, and his wifdoin in 
carrying on of this work, his power whereby he raif- 
elh the dead, and his wifdom whereby he leads from 
death to life ; is it pofiible to conceive or imagine thefe 
to be applied by the Lord in the converfion of a fin- 
ner, but this dodrine muft needs hold, that the work 
of his grace powerfully applied, hath always faith and 
converfion following on it, and that the Lord leaveth 
it not to the option of elect fouls, to believe, or not 
to believe as they pleafe ? He mufl: not, he cannot be 
fruftrated of his end and defign, but he mufl bring 
them to a cordial clofure with Chrid by faith in order 
to their falvation. 

Ufe I. The fird Ufe ferves to fix you in the faith 
is great truth, p.nd. though we ufe not, neither is 
it needful to trouble you with long quedions and de- 
b[ates ; yet when the like of this do6lrine comes in our 
\Vay, efpecially in fuch a time, when the pure truths 
of God, and this among the red, are oppofed and 
called in quedion, it is requifito that a word be fpoke 
for your confirmation and edablifliment ; and we 
would henoe have you fixed in thefe two. 1. Of the 
impotency of nature in the beginning or promoting 
any thiii^- of the work of grace which belongs to the 
fird branch of the doclrine. 2. Of the effecbualnefs 
and irrefidiblenefs of grace; that wherever God be- 
get^ and brings in a foul, he does it by his own pow- 
er'ful grace ; and wherever he applies that work, faith 
and converfion necelfarily follow, which belongs to 
the fecond branch of the doftrine : and we would ra- 
ther fpeak a little to this, becaufe it is quedioned by 
the enemies of the grace of God, than which there is 
nothing they fet themfelves more to dethrone and de- 
bafe, and to exalt and cry up nature and free-will, as 
if it did fit on the throne, and grace behoved to come 
and fu])plicate it j and as if it might accept or rejeft 


Serm. 15. ISAIAH LIII. i. 267 

its will at pleafure, as to tbe converfion of a finner. 
In oppofitioii to which, this dodrine holds good, that 
wherever the Lord applies his grace, he effedualiy 
iinifhes the work of faith and converfion, and there 
is no foul that can utterly refift it ; and wherever the 
Lord applies this grace, the grace that converts one 
cannot be fruftrated by another. Thefe things we 
hold in oppofition to the direct afTeition of the ene- 
mies of grace, whereby they make the work of con- 
verfion, not ultimately to terminate on grace, but on 
man's free-will ; and how dangerous and damnable 
this error is, may eafily appear. For, i. It overturns 
and runs crofs to the whole ftrain of the gofpel ; for if 
we loofe but this one pin, in making faith and con- 
verfion not to depend on grace, but on free-will, then 
the whole fabrick of grace falls down flat ; then God 
(liould eleft us, becaufe we were to ele£t him, con- 
trary to the fcripture ; which tells us, that he elefls 
us, and not we him ; and that our clofmg with him 
by faith, depends on his eleding of us : It overturns 
our free jufHfication by grace, for fuppofing faith 
comes in with juRification, as it doth, none being 
juRified but by faith, and that believing is of our 
felves, and that it is in the power of man's free-will to 
clofe the bargain ; all is not here of grace, our j uni- 
fication is not free, but fomeway depends on free-will : 
it overturns the perfeverance of the faints ; for if be- 
lieving depend on free-will, then our perfeverance de- 
pends on it alfo ; for if the man's free-will change, he 
may fall back and break his neck in a manner, at the 
very threlhold of heaven ; whereas if it be the work 
of grace (as indeed it is) that brings forth faith, and 
carries it on ; and if this work of grace cannot be fru- 
ftrated or reftrained by the malice and hardnefs of 
heart, to which it is applied, becaufe it cures the 
liardnefs, and removes that malice ; then certainly 
this error cannot fland : And we are pcrfwaded when 
we plead thus for grace, we have the bed end of the 

L 1 2 debate, 

^68 ISAIAH LIII. I. Serm. 15. 

debate, and the fureft ground to go upon, mofl for 
God's honour, and molt for the comfort of believers. 
2. This error thwarts with the glory of the grace of 
God ; for it is an error that ftrikes at the richeft and 
and mofl radiant diamond of the crown of the glory 
of Chrid ; it places eletlion and the effecluallnefs of 
God's decree as to effectual calling, faith, julHfi- 
cation, and perfeverance on the perfon himfelf, and 
makes God and Chrift to be in man's debt, and reve- 
rence, to make his decree elFeftual ; whereas it is the 
glory of grace to have all flcfh in its debt, as having 
loved freely, elected, called, judified, fanctified, and 
carried on the work of grace till it end and be per- 
fcded in glory freely, which is the fong of the redeem 
ed. Rev. i. 5. 6. Unto him who bath loved us^ and 
wajhcd us from our fins in his own blood, and hath made 
lis kings and priefls unto God and his Father ; to him 
be glory and dominion : If eternal love be free, then 
the expreffion or manifeflation of it in making us 
kings and priefls unto God, is alfo free. 3. This 
error is exceeding deflruftive to the confolation of 
God's people : Is it not a comfortlefs dodrine that 
founds their believing and perfeverance on their own 
free-will ? If ye were to make the bargain of grace, 
whether would ye think it more comfortable and fure, 
that the effeftualnefs of believing and perfeverance 
fhould hang on the grace of God, or on your own 
free-will ? efpecially confidering the pravity of your 
"will ; doleful would your condition be, if free-will 
■were the bans or foundation ; and God ufed no more 
but external perfwafion : How fpecious foever this 
opinion feems to be, becaufe it puts it in man's option 
to believe, and convert himfelf, or not, as he plea- 
feth ; yet it overturns the whole (train of the gofpel, 
and quite eclipfeth the glory of grace, and cuts the 
very throat of your confolation, and is the great 
ground of Poperv, Pelagianilm, and Armlnianifm, to 
which ye would therefore fo much the more advert ; 


Serm. 15. ISA J AH LIU. r. 269 

and we do the rather fpeak to it, that ye may be 
guarded againfl: it, and that ye may be fettled in the 
truth, efpecially fmce the fame errors are a reviving 
in another fliape in thefe davs, as is manifeft: in that 
foolry of Quakers, who talk of a light within them, 
and talk fo of that light, as if it were of power fuf- 
ficient to convert and guide them, if it be not refifted. 
As alio that other conceit of being above ordinances, 
implies fomething of the fame error, which ye fliould 
fet yourfelves to abhor, as that which the devil is again 
labouring to fow the feed of amongft us, and labour 
to be confirmed in the truth ; for if there be any truth 
at all in Chriftianity, thefe are two main truths ; the 
utter inability that is in mens heart by nature to ex- 
ercife faith in Chrift ; and the efficacious and irrefifti- 
ble power of the grace of God, in the begetting of 
faith where it is begotten ; which when we (hall all 
appear before the tribunal of God, will be, found to 
be fo ; and none will have a mouth opened to oppofe 
them. And what abfurdity, I pray, is there here, 
notwithftanding all the clamour of corrupt men ? that 
God hath refervcd this work of converting finners by 
his grace to himfelf, and hath not put it in the hand 
of their own free-will ; which fuppofeth men to have 
a flock within themfelves, and hath many fearful ef- 
feds following it, tending to the depreciating of the 
grace of God, and to the drawing men oiT from de- 
pendance on Chrifl;, and to the giving of them ground 
of boafting in themfelves, and of vanity and fecurity ; 
all which this doctrine of God's grace overthrows, and 
flops the mouth of the creature from all vain boafting, 
to the high exaltation of God's free, fovereign, and 
efficacious grace, and to the great comfort of his peo- 

Ufe 2. The fecond Ufe ferves to commend the grace 
of God to the hearers of the gofpel, and efpcially to 
believers. There cannot be a greater commendation 
given to it than this, that it works elTeclually ; and 


«7o ISAIAH LIII. I. Serm. 15. 

indeed it could not be called grace, I mean, faving 
grace, if it (hould want this effeft, even to lave fuch 
as it is applied to ; but this highly commends grace, 
that if there be mighty corruption in us, there is a 
itrong arm of grace put forth by him for perfecting 
that which concerns us, not with (randing this great 
ftrength of corruption. And if ye think yourfelves 
not to be believers, and think this doctrine to be hard, 
that ye cannot believe without this grace, and yet 
would fain believe ; confider that as none can believe, 
neitlier can believers ftand without grace ; fo grace 
can help you to do that which ye cannot do, which 
is the commendation of grace, and fhould make it 
more lovely to you : This gives encouragement to 
any poor foul, that is, as it were, in the place of the 
breaking forth of children, and layeth greater ground 
of confidence that they fhall come fpsed, than if they 
had it in their own hand ; and ferves to obviate that 
grand objedion of fouls that would fain be at clofing 
with Chrift, and cannot come to him, here is a power- 
ful arm reached forth to draw them. 

Ufe 3. The third ufe ferves to humble believers vi-ho 
have any thing of the work of grace, and fo to work 
them up to thankfulnefs to him that hath communi-. 
cated any of it to them. Is there any of you that have 
grace, who hath made you to differ from others ? It 
was not yourfelves but free- grace, and therefore ye 
have reafon to acknowledge it wich thankfulnefs, and 
to fay. If this fame dodrine had not been true, I 
would have been a flranger to God all my days, and 
remained under the dominion of Satan and fm with 
thefe that are in nature ; and with David, Pfal. xvi. 
7, to fay, / blefs the Lord^ ivho hath given me counfel^ 
jiiy reins alfo inftrutl mc in the night -feafons. This coun- 
.fel was not the common advice that all got from the 
•word preached, but the inward counfel of the Spirit 
that made his reins inftrud him, and made liim in- 
wardly to follow the advice that the word gave him 


Strm. 15. ISAIAH LIII. i. 171. 

outwardly ; and it is this inward work of the Spirit 
that keeps in the life of grace, as well as begets it ; 
as it is, Pfal. Ixxiii. 23, 24. Neverthelefs I am conti^ 
nually with thee, thou haji holden rne by my right-hand^ 
thou J]?alt guide me ivith thy coujifcl, and afterwards re- 
ceive me to glory ; who7?i have I in heaven hut thee, he. 
wyjiejij and my heart failcth, but God is thejirength of 
my heart, and my portion for ever : The Pfalmift glo- 
ries in this, that the work of his being carried thro', 
did not depend on his own flefh and heart, but on 
God, who was the flrength of his heart, and his por- 
tion for ever. If believers would confider what they 
were in their natural condition, and hov/ much they 
are obliged to the grace of God, that with power was 
applied in their converfion, it would Itop their moutli 
as to boafling ; make them admire grace, and found 
forth its praife : and they would think graces fweet 
way of prevailing, to be no coitclive forcing of their 
will, but the greateft part of their freedom : and fo 
far would it be from being looked on as a violating or 
wronging of their will, that it would be eflemed their 
truefl: and greateft liberty : We are perfuaded that the 
faints in heaven count it no bondage that God bath- 
fo fully freed them from all corruption, that they 
ferve him with delight, and do fo neceffarily ; and 
fhall any fojourning faints here below, count it wrong- 
ing of their will, that God takes fuch pains on them, 
to fubdue corruption, and to bring them to iome 
meafure of conformity to them who are above ? God 

Ufe 4. The fourth ufe of it is, To let us fee, what 
great ground of encouragement there is here for the 
hearers of the gofpel, to fet about the work of believ- 
ing, and what ground there is to make them all ut- 
terly inexcufable, who Ihall continue in their unbelief; 
which may be thought fomevvhat ftrange, when we 
fay that no means can he effectual for working of faith, 
without the effedual grace of God be applied. But 


272 ISAIAIt LIIT. I. Serm. 15. 

let thefe two be put together, i . That though we be 
infufficlent of ourfelves, and though alb outward 
means be of thenifelves ineffectual, that yet there is a 
a fufficiency in the grace of God. And 2. That this 
grace (liall be powerful to work faith in the hearers of 
the gofpel, if they make not themfelves guilty of fruf- 
irating this grace in the offer of it (as they may do.) 
Thefe then who will not believe, will be found mofl 
inexcufable. But to return to the main intent of this 
life, we fay, that the encouragement lies here, that 
though we be unable, we have an able Mediator, and 
grace is powerful ; and therefore we fliould with the 
greater encouragement fet about the work of be- 
lieving, as the apoftle reafons, Phil. ii. 12, 13. Work 
out your ozon falvation 'with fear and trembling, for it is 
God that worketh in you both to do will ayid to do of bis 
good pleafure : Ye might poffibly think it had been 
more encouraging to have faid, ye are able of your- 
felves to will and to do ; but certainly grace is a more 
encouraging motive than any thing in the creature ; 
fay not then, ye cannot, will not do, for that excufe 
is taken away by God's offering to work both in you 
by his grace ; but let me exhort all, both thefe that 
are begun to be believers, and thofe that are to begin 
to be believers, to be fo far from difputing themfelves 
from it, as that they rather encourage themfelves to 
work out the work of their own falvation with fear 
and trembling ; becaufe God's grace which ye have 
in your offer, is fo powerful to work the work, and 
"will admit of no utte^- oppofition from corruption in 
you, if ye receive not the grace of God in vain that 
is offered to you in the 'gofpel. If grace were fo weak 
as we might call it back at our pleafure, and if it were 
but a helper in the work of faith and converfion, as 
Arminians make it, what encouragement could we 
have from it ? And as to pra6lice, is not this doctrine 
as encouraging? What advantage or comfort is it to 
undertake any thing in our own firength, which, is 


Serm. 16. ISAIAH LIII. i. 273 

none at all ? Is not this much more encouraging, to 
undertake in the ftrength of God's grace ; knowing 
that the fame work of grace that begets faith, is as ef- 
fedlual to carry it on, and to make us perfevere in it, 
and to enable us to every good word and work ; let 
grace work then, and take a proof of it, and ye fhall 
find it powerful. The Lord himfelf give you wifdom 
fo to do for your falvation and confolation. 


Isaiah LIII. i. 
-And to whom is the arm of the LO RD revealed ? 

IT is difficult to walk evenly and fledfaflly under the 
pure dodrine of grace, and neither thence to take 
occafion to give way to loofenefs and carnal liberty, 
nor to become faint and difcouraged, and fearful at 
the way of God ; corrupt nature is ready to abufe the 
bed things. That word which we have, 1 Pet. iii. 
\6. that there are many that ivrcji and pervert the 
fcripture to their own deJiruElion^ holds true, not only 
of dodrinal herefies, but it holds alfo true in refpe£t 
of men's pradice, or practical errors ; for fome hear- 
ing of the impotency of nature, and of the power and 
perfection of grace in bringing about its defigned ef- 
fed, are ready to think that they need to do nothing, 
alledging that if grace undertake the work it will be 
wrought, and if not, it will not be wrought ; and thus 
atheifm and profanity fteal in fecretly upon the heart, 
and the fweet doctrine of grace is abufed, and per- 
verted by fuch to their own deUruCtion : There are 
Vol. I. No. 3. M m others 

274 ISAIAH LIII. I. Serm, i6. 

others again, who, it may be, will not dare fo to con- 
tend with God, who yet have their own fainting and 
difcouragement when they hear of this dodrine, and 
think it hard that they themfelves can do nothing, 
and fear that they will never get to believe, becauic 
they cannot do it of themfelves j thefe alfo fail, and 
make not the right ufe of grace. 

Ye remember the queftion which we propofed to 
fpeak a little on the laft dodrine, to wit. That feeing 
both thefe branches of it are true, that except grace 
concur, the mofl powerful preaching of the gofpel 
will not beget faith ; and that wherever the work of 
grace goes along with the gofpel, there faith is begot- 
ten ; what is called for from the hearers of the gofpel 
as the ufe of this doclrine ? 

Before we come to anfwer this queftion more par- 
ticularly, we would \Ji^ premife this word in general, 
that none fhould account the preaching or hearing of 
the word to be ufelefs or fruitlefs, albeit that without 
the work of grace, men cannot yield the fruit which 
it calleth for from them ; for our blefled Lord Jefus, 
Ifaiah and Paul preached this doclrine of grace, and 
the neceflity of the Lord's arm to be revealed in the 
converfion of fouls ; and yet they taught the word in 
feafon and out of feafon, and were gathering in fome, 
and to fome this do6lrine was made the favour of life 
unto life ; though to others (through their enmity and 
.corruption) it became the favour of death unto death. 
To conclude therefore, the inconfiftency, or to deny 
the confiftency of thefe two, to wit. Of the necellity 
of preaching the do6lrine of grace, and ol the preiling 
in fermons the pradlice of holy duties, and the ufe of 
ordinary appointed means, would reach this dreadful 
length, even to condemn the prophets of old, yea, 
and our blefled Lord Jefus himfelf, who fays, John 
vi. 44. after he had preached long, ]>!o man can come 
to me except the Father who hath fcnt me draiu him ; 
and verfe 6^,-— Therefore I faid unts yoUy that no man 


Serm. i5. ISAIAH LIII. r. 275 

can co?ne to me^ imlefs it be given bini of my Father. 
And will any think that his hearers, who accounted 
this with fome others, hardfavings, and from that time 
ivcnt back^ and ivalked no more ivith him^ were excu fa- 
ble in their doing fo ? Or that his pfeaching was iife- 
lefs, needlefs, or impertinent, as having a tendency 
to tempt men to abandon all ufe of means, becaufe he 
preached this do61rine of the impoffibility of believing 
in him, without being drawn by his Father's arm ? 

But fecondly, We fhall a little more particularly, in 
anfwer to the queftion, fpeak. Fir/?, To what ufcs 
people fliould not make of this doftrine, or what things 
they (hould abftain from, as tending to a wrong ufe 
of it. Secondly, To fome confiderations for prefling 
this dodrine, and removing from it the conflruftioii 
of hardnefs that we are ready to put upon it. Third- 
ly, To what is the native ufe it calls for j and, Lafilyy 
To fome confiderations to prefs this. 

For thtfrji. When we fay to all that hear this goA 
pel, that there is a necelllty of a powerful work of 
grace e'er this word can be profitable, ye fliould, \Ji. 
Abftain from, and lay afide curiofity, in feeking fatis- 
fying anfwefs to all thofe objedions that are moved a- 
gainlt it, and abfurdities that it is loaded with by the 
devil, and man's proud nature, and learn to ftoop to, 
and reverence the fovereign dominion of God, and 
his deep and unfearchable wifdom and knowledge, in 
this fovereign way of his grace, as the apoflle doth, 
Rom, xi. 33. the depth of the riches both of the ivif- 
dom and hno'Jukdge of God, boiu unfearchable are his 
judgments, and his ivays paji finding out? ye fliould alfo 
confider that other word, Rom. ix. 20. Who art thou 
that replicft againji God? or expofhilateft with him ? 
Shall the thing formed fay to him that formed it, Jl'hy 
hafi thou made me thus ? It is good to enquire and feek 
to know the ufe the Lord calls for of this doftrine with 
fobriety ; but there is an enquiring to fatisfy curiofi- 
ty, which the Lord abhorrcth, as we may gather from, 
M m 2 Kxod, 

276 ISAIAH LIII. I. Serm. i5. 

Exod. xlx. 2 1. where the Lord being to deliver his 
will, faith to Mofes, Go down^ charge the people, (a 
word of peremptory command) leaji they break thro* 
unto the Lord to gaze, and iiuniy of them perijh. The 
Lord is not difpleafed that his people fiiould endeavour 
to behold, and take him up aright ; but when their 
end is not good, but to fatisfy an itch of curiofity, it 
difpleafes him. Tiiis may be ufeful in many cafes, 
and particularly in this we have in hand, to teach us 
fobriety in feeking to know the way of God's grace, 
as the Lord would have his people, Exod. xix. wait- 
ing for as much of his mind as he thought fit to ac- 
quaint them with, and to write on the two tables of 
ftone, but he would not have them break in over the 
boundary or march which he did fet to them, left: he 
fnould break through on them, and they fhould be 
made to perifh. So would he have men in their ftu- 
dying the knowledge of his ways, and particularly of 
the way of his grace, to keep his meafures, and to 
contain themfelves within the limits that he pleafeth to 
fet them. 2. Abft:ain from carnal fretting at and ex- 
pofUilating with the way of God, w-hether in the high- 
cil degree, of upbraiding grace and fnarling at it, 
that ye ihould not have the ftock in your own hand ; 
or in an inferior degree, having a heart inwardly dif- 
content, that ye are not more able of yourfelves than 
ye are to believe, which is the thing that the apoft:le 
oppofeth, Rom. ix. 20, 21. Shou/d the thing formed 
fay to him that formed it. Why hafl thou made me thus ? 
Hath not the potter paver over the clay, &c. efpecially 
fince none can anfwer that queftion with any juft re- 
fledlion upon God ; who is to be blamed, for that de- 
fcd or inability ? Or whence did that inability or de- 
fect in man's nature proceed ? God was gracious, free, 
and liberal, in making man perfecl ; and vi'hofe fault 
is it that it is otherwife.? 3. Abftain from, and be- 
ware of drawing defperate conclufions as to the giving 
over the ufe of the means, or of becoming more lazy 
• ' ' ahd 

Serm. 16. ISJUH LIII. i. ^.yy 

and fecure In tlye duties of holinefs, and in the practice 
of piety, becaufe of the neceflity of this grace ; but 
on the contrary, be the more diligent and fevious, 
that ye have fo much need of grace, and that of your- 
felves ye can do fo little, or rather nothing that is tru- 
ly good without it. . , 

I know that profane hearts are very fertile of argu- 
ments to plead this point of negleft of means, and 
will readily fay, what is the fruit of diligence, and the 
prejudice of lazinefs ? the one will do us no good, and 
the other can do us no ill, feeing it is grace that doth 
all the work. But, i. By your lazinefs ye mar your 
own fruitfulnefs, and that through your own fault, 
and make this addition to your guilt, that ye not only 
continue gracelefs, but do fo thro' your fm wilfully. 
2. Ye may draw on to your natural impotency, habi- 
tual and judicial hardnefs of heart, and blindnefs of 
mind ; it is on this very ground that many ears are 
made heavy, many eyes made blind, and many hearts 
made fat ; and is that a little or light matter ? 3. Tho* 
ye may think this little, yet that which will bear the 
weight of your fentence at the day of judgment, will 
not be your natural impotency, or that grace was not 
made efficacious to your converfion, but this will be 
it, that when God fent out his word to win you, and 
offered his grace for enabling you to yield, ye did 
malicioufiy and deliberately reject it. So that it will 
never be i'uffered to come to this, T was unable ; be- 
caufe the word was wilfully rejected before it came to 

But Seco}idI)fy Becaufe there are fonie others pofli- 
bly that have more ferioafnefs in the ufe of means, 
who, tho' they dare not quarrel with grace, yet it 
sieves and difcoura;:es them becaufe thev can do fo 
little, and they are made heartlefs to eflay, and hope- 
Icfs to come fpeed ; and it may be, that this is in 
fome whom the Lord allows not to draw any fuch 
conclufion, but vv-ould rather have encouraged ; wc 


iyt ISAIAH Llir. i. Serm. 16. 

tvoLild fay to fuch, that they would beware of fainting, 
or being difcouraged ; as if that were impolfible to 
God and his grace which is impoflible to them ; they 
would by all means beware of fitting down, and flack- 
ening their hand in duty, becaufe they can do fo little. 
"We know there are fome that need not much to bd 
fpoken to for fatisfying them in this point, but there 
are others who are affected with this dodtrine, to 
whom the Lord allows more tender ufage, and would 
not have them to faint, nor be difcouraged ; you that 
are fuch (if any bej may know that there is ground 
for us to prefs this, and that we may remove the con- 
llrudion of hardnefs from the fovereign way of God's 
grace, wherein he hath thought fit to draw men unto 
an abfolute dependance on himfelf. In the difpenfing 
of it, we fhall propofe thefe few confiderations. i. 
That (which was hinted at before) never a man that 
hath heard this gofpel when he comes to count with 
God, fhall have it to fay, that the reafon why he did 
not receive and embrace it, was his impotency and 
inability, but the real reafon fhall be found to be his 
willful rejeding of it ; and upon the contrary it fliall 
be found, that there was never one that would in ear^ 
nefl have had (Irength to run the way of God's com- 
mandments, and faith to grip to and embrace Jefus 
Chrifl offered in this gofpel, that for want of ability 
came fliort ; and if fo, what reafon is there to com- 
plain ? if none want faith, but fuch as would not have 
him, and if none that would have him complain of 
their want of him, upon thefe two we. have great 
ground of encouragement to them that have a fm- 
Cere affection to him, and there is no ground for 
people to fit up or fall lazy in purfuing after u^ni- 
on and communion with him in the ufe of means : 
None fliall have caufe to complain of their want of 
him, but fuch as with their own confent gave him o- 
ver ; and any that would fain ha^'e had him, fliall not 
V-iih him j for this real willingnefs to ciofe with Chrifl, 


Serm. 16. ISJUH Ull i* 27^ 

being a work of the grace of God, and it being no 
lefs power that works this will, than the power which 
doth etfedluate the work of converfion, and bring it 
toperfedion ; he that begins the work will perfed it 5 
and therefore in this cafe, nien had mote need to re- 
fied upon their unwilHngnefs to have Chrift, and to 
clofe with him on his own terms, than todifpute their 
impotency and inability. 2. Confider what they have 
been whom the Lord hath brought through, were 
they not fuch as had as much need of grace as ye 
Jiave r Had they not the fame corrupt nature that ye 
have ? Were they not as impotent and unable to do- 
for themfelves ? Could any of themfelves do more than 
ye can ? Confider all them that are before the throne, 
was it not this fame grace of God, and not their good 
nature, nor their free-will that did the work? And 
they were not exprefly, nor by name included in the 
promlfes more than ye are ; and ye are not exprefly 
excluded more than they were ; the Lord brought for- 
ward the work of grace in them that fame way that 
he dealeth with you ; by the preaching of his word, he 
brought them firfi: to know their fmfulnefs, impoten- 
cy and weaknefs ; to know that there was need of a 
Saviour, that their falvation was not of themfelves ; 
neither was it in them to make right ufe of the Savi- 
our, and falvation offered, but in the power of his 
grace ; and what if he be doing fo to thee ? and if that 
condition be hard and hopelefs now, it had been a 
hopelefs and hard condition to thofe many that are 
now before the throne. 3. Confider, that there is 
no queflion but grace is effe<5lual to carry on the 
work, and to make it go through : all the difliculty 
and diflatisfa^lion is, becaufe God keeps the applica- 
tion in his own hand, which the man's heart would 
have in its hand ; and which of them, do you think, 
is molt fure and encouraging ? all your fainting and 
difcouragement refolveth in this, becaufe ye can do 
fo little J if ye be in good earned defirous to have 


28o ISAIAH LIII. r. Serm. i6. 

grace through the work of faith and converfion, 
would ye poflibly make choice of another, or better 
hand than God's to put it in ? Is it not as fuitable and 
fare, that his vvifdoui fhould contrive and lay down 
the way, as it is to his power to fet it forward, and to 
the freedom of his grace to make application of it, and 
all more fuitable and fure than if it were in your own 
hand ? May ye not think fhame to be difcouraged on 
this ground, becaufe any thing ye do ye muft needs 
get it from God ; and that fliould be an obdrutlion in 
the way of godlinefs, which is a main encourage- 
ment to it ? Is the Lord an upbraidei ? Is there any 
that can quarrel with him as niggardly in difpenfm^ 
of his grace? Doth he not give to all men liberally^ ana 
lipbraideth no man ? And doth it not become him well 
to have the condud and guiding of his own grace? 
4. Confider how many the Lord hath given grace to 
already ; and how he hath given it freely, furprizing- 
ly, and unexpeftedly ; if ye could bring forth any- 
proof that never one got good of God, ye might have 
a pretext for your difcouragment ; but when as many 
as are before the throne are proofs of his being graci- 
ous to fmners, when fo many have gotten good of 
God before you, and when there are feveial, who to 
your own certain knowledge, are daily getting good 
of him fenfibly, freely, and unexpectedly, who were 
as undifpofed to believe as ye are, and as faint and 
difcouraged as ye are ; and when he fays that. He is 
found of them that fought him not ; is it not as likely 
that a poor creature that is longing for his grace fiiall 
be fatisfied as well now as ever ? according to that 
word, Matt. v. 6. Blc(Jld are they that hunger and 
ihir/i after right eoufnefs^ for they Jhall be filled ; the 
foul that fain would have holinefs Ihall get it. I know 
there will be a queflion made here, and a new objec- 
tion ftartcd, whether this longing or hunger be real 
or not ? but if your longing and hunger be not real, 
it will not trouble you much to want ; it is not to en- 

germ. i6. tSAlAH Llli. i* 281 

courage or comfort fuch, that have no real longings 
that all this is fpokeli ; we know there is more need 
to make fome vomit up the conceit of their abilityj 
than to encourage them againll any feen and felt ina- 
bility. There are many, alas ! that think little of the 
grace of God, with whom the error about univerfal 
grace would agree well, they having a prefumptuouS 
conceit of faith, and that it is not fo difficult a thing 
to believe as is alledged ; we muft profefs that we 
have not much to fay to fuch for their encouragement^ 
only we would let them know, that there is a time 
coming when God will refute and filence them : but 
as for fuch as fee their inability, and are put to any 
meafure of fuitable ferioufnefs and lotiging in earnefl 
after believing, the Lord allows that they be (Irength- 
ened and encouraged ; and to fuch we would fay this, 
if their miffing of Jefus Chrifl grieve them, if it be 
their burden, that they cannot believe, and if their 
longing, hunger, and thirfl:, be fome pain and piece 
of exercife to them^ fo as other things relifh not with 
them, they are fo taken up with that ; and if they had 
their fouls choice, it would be this, even a fatisfying 
fight of union and communion with him ; their long- 
ing and hunger is real, and we may turn over that 
juft now cited word to them, Blejfed are they that 
hunger and thirji after righteoufnefs ^ for they floall be 
filled ; this hunger and third was never begotten with- 
out fome fpiritual phyfic from Chrift the phyfician^ 
who hath made provifion for fatisfying it ; and as we 
ufed to fay of the natural life ; he that gives an appe- 
tite provides food : fo we may fay of this hunger ; he 
that gives this fpiritual appetite, gives always the food 
with it ; would to God there were many enlarged ap- 
petites to receive, our Lord would, no doubt, be 
found ready to fatisfy them all. If the mouth were 
wide opened, the affections enlarged, and the foul 
fick under hunger and third for Chrift and holinefs, 
that ficknefs ffiould not be found to be unto death. 
Vol. L No. 3, N n but 

282 ISAIJH LIII. I. Serm. [^. 

but to the glory of the grace of him who is the great 

. For the //^//:<^ thing that we propofed, to wit, That 
feeing there are many ways how men may go wrong, 
and yet none fliouki give over hope, what is the na- 
tive ufe and exercife that this dodrine calls for ? I fliall 
fpeak to this, firfl: in general, and fecondly, in fome 
few fleps or particular directions, i. Then in gene- 
ral, ye fiiould confider that place, Phil. ii. 12, 13. 
Work out the work of your own fa hat ion with fear and 
irembling^ for it is God that worketh in you both to will 
and to do of his good pleafure ; where it is clear, that 
the exhortation given to them, to work out their fal- 
vation. Is drawn from this fame dodrine of the effica- 
cious work of God's grace working in them to will 
and to do as the great motive ; God, faith he, work- 
eth in you to will and to do, therefore work ye out 
the work of your own falvation. There are in this 
general exhortation four things implyed ; the firfl is 
the very entry or beginning of the work of falvation, 
that is, the exercifmg of faith in Jefus Chrift ; it is 
(?i God, therefore work out that work; as if he had 
faid, believe to the faving of your fouls, as the word 
is, Heb. X. ult. For it is God that works the will in 
vou. The fecon,d is the work of repentance, that is 
alfo taken in here, for his bidding them work in fear 
and tremblings refpeds their linfulnefs, and necelfarily 
implleth repentance. The third is their aiming at 
perfeftion in holinefs, the putting forth thenifelves in 
improving of all means, and in the exercifmg of all 
duties for that end ; work out, fays he. And fourth- 
ly, it looks to the manner, that it be not carnally, or 
in carnal confidence, but with fear and trembling ; 
and if it fhould be aikcd, how doth that conclufion 
flow from this dodrine, it is God*s work, or he works 
in vou to will and to do, therefore work ve out vour 
falvation ? men would rather think the conclufion 
fhould be, fmcc God doth all this, do ye nothing: 

^ .- .^ . No, 

Serm, i6. IS J.I J H LIII. i. 283 

No, but the juft contrary conclufion is drawn, and it 
hangs on thefe two. 1. On the efficacy of grace, it 
is God that works to will and to do, it is his grace 
that (trengtheneth you ; and where he works the will, 
he works the. deed ; where he begins a work, he will 
alfo finilh and effecluate it, therefore take ye encou- 
ragement to work ; as if he had faid, fight well, for 
ye have a brave fecond, though it be not proper to 
call grace a fecond: Set yourfelves to the exercife of 
holinefs in earneft, and God will make it go on with 
you. 2. On the confideration of finfulnefs and weak- 
nefs in them, which fliould make them work in fear 
and trembling; as if he had faid, feeing it is God, 
and the efficacy of his grace that doth the work, be 
not ye vain and prefumptuous : the firfl: part- fays, it 
IS God that works, and not yoli, therefore be ye the 
more holily confident : the fecond part fays, it is not 
you, but. God, and therefore do the work wirh fear 
and trembling ; and both tend to this, that men fnould 
be ferious in minding and profecuting the work of 
their falvation, from the firft (lep to the lad, in fear 
and trembling, on this ground ; that though they have 
nothing in themfelves, yet there is enough in God 
and his grace to do their work. How is it then, or 
what can be the reafoR, that we in our hearts do draw 
the juft contrary conclufion to that which the Spirit 
of God draws here from this ground ; when we have 
the offer of grace, and hear of the power and effica- 
cy of it, it fhould as to our part provoke us to be more 
bufy, reafoning thus with ourfclves, that though our 
corruption will foon overcome us, yet it will not, it 
cannot overcome grace ; and though the exercife of 
faith be above our reach, yet it is not'above the reach 
of grace ; though we be weak, yet grace is flrong, 
and therefore we will work it out. And on the other 
fide, we ought to continue humble, and in fear and 
trembling work it out, becaufe it is not we, but grace, 
that doth the work. If grace were well confidered, 

N Ji 2 there 

?84 ISAIAH LIII. I. S^rra. \6, 

there is nothing that would more ftrengthen mens 
hands to work ; and on the other hand, there is no 
thing that would make people more watchful, and to 
•walk in holy fear, confidering that we are poor beg- 
gars, and through our unwatchfulnefs, or conceit, 
?ind prefumption, may mar the difpenfations of his 
grace, efpecially if we grow fecure, and ungratefully 
forget what we receive from him. 

2. I come now to fome fteps or particular direct 
lions implied in this ufe, becaufe it will be alked, 
what then fhould people do ? And before I touch oii 
particulars, take thefe two caveats in the entry, i, 
That we can propofe nothing to be done by you, nei- 
neither can ye do any thing of yourfelves that is a 
gracioys aft or deed. 2. That we underftand not 
that any thing can be done by men in their natural 
ftate, that doth infer or procure, and far lefs deferve 
the giving of grace to any ; but feeing God hath given 
(iire£tion to us how to walk in order to the working 
oi]t of our falvation, v/e fay, j. That it's fafe to us 
to walk in the way he hath direfted us to walk in, 
and in the ufe of the means he hath prefcribed, and 
much more fafe than to l^y them afide. 2, That 
there is a greater fuitablenefs betwixt the ufe of the 
means, and the finding of grace, than ther^ is betwixt 
the neglect of means and the finding of it. 3. That 
it agrees well with God's way in bringing about the 
converfion of finners, to bring them piece and piece 
forward ; fometimes bringing them to the ufe of ex- 
ternal means, and to the perfonnance of outward du- 
ties ; fometimes convincing them of fin, and letting 
them fee their need of Chrifl ; fometin>es difcovering 
the worth that is in Chrift ; and bringing them to fall 
in love with him e'er they a<!^ually ciofe with him j 
and making them in their practice to follow any ap, 
pearance or glimmering of light that is let out to them, 
and to go fuch lengths as that light difcovereth to be 
;he way, an4 make it plain as to their d\pty, 


Scrm. 16. ISAIAH LIII. i. 2S5 

Now for particular dire<5tions, we would, i. Bid 
you ftudy to be fixed and ell:abli(hed in the faith of 
thefe general truths that relate to man's finfulnefs and 
mifery, and infufficiency in himfelf, That in us, thai 
fs, in our JieJJ) dzvelkth no good thing ; that naturally 
we are dead in fins and trefpafles, and cannot quick- 
en ourfelves j and in the faith of the neceffity and 
powerfulnefs of grace, and that its Chrifl: that muft 
give and work faith, and that grace can do the buli- 
nefs, and prevail where it is put on work ; ye fliould 
alfo confider, and believe the great hazard of mifling 
grace, and the advantage that cometh by it ; ye 
ihould meditate on thefe thefe things, on the fcriptures 
that hold them forth, and on the experiences of the 
faints that confirm them, that ye may not only have a 
glance and tranfient view of them, but may be con- 
firmed in the faith and truth of them. 2. Content 
fiot Yourfelves with a general faith of the truth of this 
dodrine, but labour to be fuitably affeded with thefe 
things that y-e believe ; and tho' every afie-^ednefs be 
not fpecial grace, yet I fpeak to them that are ready to 
lay the blame and fault on the grace of God, and yet 
were never affefted with their own graceieflhefs : ye 
fliould (ludy to be affe^ed with the graceieflhefs of 
your nature, and let it put you to fome fandified dif- 
quiet and trouble, till with Ephraim ye be made to 
Jffiite upon your thigh, and till ye be put to a holy de- 
liberation and confulration about your own condition ; 
a man that is under the hazard of a civil penalty, will 
think on it again and again, it will affect him, and he 
wiU not be at reft tUd he be without the reach of it ; 
much more {liould y« be affedled with the hazard that 
your fouls arc in through fin : ye are not excufable, 
fo long as ye come not this length. 3. Add to this 
diligence in the ufe of all outward means and duties, 
whereby, and wherein the Lord ufeth to c(?mmunicate 
his grace, abounding always in the work of the Lordy 
^s the apoftle exhorteth, i Cor. xy. 58. Be diligent 


286 ISAIAH LIII. I. Serm. i6.: 

in fee ret prayer, reading, medltatiGii, conference, 
felf-examlnation, hearing, keeping good company, 
and the like, which indeed hypocrites may do, yet 
they ceafe not tor that to be duties. 4. Be fincere 
and ferious in the ufe and performance of thefe means 
Sind duties ; that which I mean, is a moral fmcerity 
and ferioufnefs, fuch as a man will readily have in a 
civil caufe that he hath depending before a civil judge, 
or in hearing of news, or the like, which is a thing 
that may be, and is often found in men that are void 
of a principle of grace ; and yet people are very oftea 
defective in this, and make themfelves exceeding 
guilty before God, becaufe they come not this length. 
5. .Take heed and beware of entertaining any thing 
that holds and bars out grace, or of doing any thing 
that may mar or quench the working or moving of 
grace ; if ye cannot get Chrift entertained in your 
heart as ye fnould, be fure to give it to no other ; if 
ye cannot get corruption thruft out, nor mortified, 
watch againft the rifmg or harbouring of that which 
ye know to be corruption, and againft the entrance 
or rifmg of fuch evils, as ye knov/ will keep or put 
away the beloved ; guard alfo againft the neglecting 
of fuch means, as by the neglect whereof ye may 
grieve his Spirit. 6. Study and feek after a com- 
pofed frame of fpirit in your ordinary walk, and e- 
ipecially in duties of worfhip : Carnal mirth and jol- 
lity, loofe company, and fuffcring the heart to go a 
whoring after the things of the v/orld, do not only 
provoke Chril'l as they are fins, but indlfpofe us for 
duty, and mar the exercife of grace where it is, and 
keep it back where it is not ; therefore the wife man 
faith Eccl. vii. 3. That forrow is better than laughter ; 
for by the fudnefs of the countenance the heart is made 
better. Carnal forrow is not to be commended, but Ib- 
ber fcidnefs, or a grave and compofed frame of fpirit 
is better than a light and unfettled frame, it being ve- 
ry hard, if not impollible to keep the heart right even 


Serm. 16. ISAIAH LIII. i. 2S7 

where there Is grace, but where there is fome coun- 
terpcife ; and it muil be far more impoiTible to keep 
it right where the work of grace is not, or but in the 
very firft beginnings of it ; and tho' I do not call this 
compofednefs of frame, Grace, yet it keeps men ia 
fome capacity, yet as it were, to receive grace. It is 
faid, Lam. iii. 27, 28. That it^s good for a man that he 
hear the yoke in his youth, he fttteth alone and keepeth 
Jilence, becavfe he hath horn it upon him, he puts his 
mouth in the diiji, if fo be there may be hope : For tho' 
croiies are not always bleffed to converfion, yet we 
may fee nov.' and then that fad times are the beginnings 
of better times ; even in hypocrites, their fad times 
ordinarily are their beft times. 1 neither defire nor 
allow any to bring crolTes upon themfelves, yet Iwould 
defire all to make the beft ufe of any crofs they are 
under, and to be acquainting themfelves with their fin 
and infirmities, and with their hazard, and fuch o- 
ther things as may effed: and compofe them without 
nourifliing difcouragement and anxiety ; and to love 
as well to fpeak and hear fuch things fpoken of, as 
may provoke to fighing and fadnefs, as thofe that may 
provoke to laughter : I faid of laughter, (faith Solo- 
mon, Eccl. ii. 2.) it is 7uad, and of ?nirth, ivhat doth 
it ? and Prov. xiv, 13. E'ven in laughter the heart is for- 
roiiful, and the end of that mirth is heavincfs : Though 
oft-times our laughter may be fo fmful, yet it readily 
more indilpofeth us for any fpiritual duty than forrow 
doth ; the heart is like a clock, whereof when the 
inner wheels are fet a reeling, it-is not foon put right 
and fettled. 7. I v/culd propofe Ephraiin's example 
to you, Jer. xxxi. 18, 19. And defire that ye would 
in the fight and fcnfe ve have of your fmfulnefs, weak- 
nefs, and fillynefs, bemoan yourfelves and your fad 
condition to God, put up that prayer to him. Turn 
thou me ^ and I flmll be turned : Thefe words flowiag 
from fultable fenfe are good ; and then follows, after 
that I was turned, I repented : It isobfeivable, that in 


288 tSAlAM LTIT. I. Serm. i^. 

the very entry he is gracioufly taken notice of by thet 
Lord, fit rely I have heard Ephraim bemoaning himfelf 
thits : So it is with God's people, when they confider 
how great flrangers they have been to God, how fin- 
iiil and flubborn, and how impollible it is for them 
to mend themfelves of thenifelves, they retire them- 
i'elves into fome corner, and there bemoan their cafe, 
and cry out, O ! what a fmful nature is this, and 
when will it be amended ! / am as a bullock unaccuflom* 
ed to the yoke, fays Ephraim, and the Lord tells, he 
heard and obferved it ; when poflibly he thought he 
"Was fcarcely, if at all praying, but rather fighing out 
as it were a fhort ejaculation to God, O ! that I were 
amended ! the laft word of his prayer is, Turn thou 
me, and IJhall be turned, or convert thou me, and I 
Ihall be converted : He fees that when all is done, he 
mufl cleanfe his hands and leave the matter to God ) 
I cannot, but thou canft work the work, and it ends 
fweetly in words of faith, for thou art the Lord my 
God ; and where words of faith are after ferious exer- 
cife, that exercife hath often times faith going along 
with it ; hence are thofe words. Lam. iii. 20. Iffo be 
there may be hope : Pfal. cxix. Incline mine heart, open 
mine eyes, &c. and Luke ix. 13. How much more will 
your heavenly Father give his holy Spirit to them that afk 
him ? It is good to pray for the efficacy of grace, and 
to offer ourfelves fubjeds to be wrought upon, and 
©bjeiEls to receive what grace offers to us. 

As we began thefe diredlions with a word of cau- 
tion, fo we would clofe them: Do not think that 
thefe things in a natural man, following his fmful 
dourfe, will bring forth grace ; neither conclude, that 
where thefe things only are difcerned and no more in 
fome perfons, that there grace is wanting. It being to 
help fuch forward that we mainly fpeak to them : only 
in fome, i. Keep clean and clear the light ye have. 
2. Improve the ftrength bellowed. And 3. What ye 
have not, put it over on God, and feek from him, 


Serrn. i5. ISJiJH Ltll. i. i^ 

who hath grace to give for working that in you ; and 
it would feeni that in reafon ye (hould refufe none 
of thefe three, l. We fay, keep clean and clear your 
light, for if ye detain the truth of God in Unright* 
eoufnefs, and make as it were a prifoner of it, by fet- 
ting a guard of corrupt affedions about it, ye may 
bring on blindnefs. 2. Improve what flrength ye 
have, for if ye improve not your ftrength, were it 
but in natural parts and endowments, that makesi 
you inexcufable, when fpiritual and gracious quali- 
fications are denied to you, for ye have procured this 
to yourfelves. Are there not many things that y^ 
thought yourfelves able for, that ye never ferioufly 
oiice eflayed ? Much more might have been done as 
to repentance, love to God, charity to others, and 
the like : And when ye have not flfetched yourfelves 
to the utmofl; in thefcj there are fure many things left 
undone that ye might have done. 3. "What ye can- 
iiot do, or find yourfelves unable to do, put it ori 
God to do for you, ferioufly, humbly, fingly, and 
felf-deriiedly ; for if ye come not to God with thai* 
which ye are unequal and unable for, ye are dill fliort 
of your duty, and without excufe. Take thefe then 
together^ improve any ftrength ye have according ta 
any meafure of light God hath given you ; and com- 
ing to God thro' Jefus Chrift, feek what ye want from 
him, and leave the acceptation of your perfons and 
of your performances on him. This is the refult of 
all that We have fpoke of this doflrine of grace, that ye! 
may not take occafion from the way of God's difpen- 
fmg grace, to continue gracelefs, which if ye do, it 
will be ground of a moft grievous challenge againfl 
you ; but that you may fee an excellent confiftency 
betwixt the fovereignty of grace, and your going a- 
bout the means appointed of God in order to faith and 
converfion, and the (ludy of holinefs ; that ye may go 
on in the ufe of thefe means, with an eye to grace, irl 
the fenfe of your own infufficiency to think as of your* 
Vol. I. No. 3. O o fslves. 

290 JSAJAH LIII. Verfe 2, 3. Serm. 17. 

fetves, fo much as a good thought, leaving all your 
duties at Chrill's feet, walking before him with (lop- 
ped mouths ; when any thing is wanting, (landing at 
his door and begging it from him ; and when any 
thing is received, afcribing nothing of it to yourfelves, 
but giving him all the thanks, praife, and glory of it. 
To him be praife for ever. 


Isaiah LIII. Verfe 2, 3. 

Verfe 2. For be Jh all grow up before him as a tender 
plant .y and as a root out of a dry ground : be hatb no 
form nor comelinefs ; and ivben wejhallfee him, there 
is no beauty that wejhould defire him. 

Verfe 3. He is defpifed and rejected of men ; a man of 
f arrows, and acquainted with grief ; and we bid as 
it were our faces from him : he was defpifed, and we 
ejlcemed him not. 

N the former Verfe the prophet hath alTerted the 
rarity and fcarcity of believing the gofpel, and re- 
ceiving of Jefus Chrid offered therein, who hath be- 
lieved our report? faith he, who hath made Chrifl ? 
And to whom is the arm of the Lord revealed ? To 
whom hath this gofpel been made e(Fedual by the 
power of God for the engaging of their hearts to him ? 
In thefe two Verfes he gives a reafon as it were of 
this, which runs upon thefe two. i. The low ap- 
pearance of our Lord Jefus Chrid in refpecl of his 
outward condition, it hath no outward beauty, fplen- 
dor nor greatnefs to commend it, but is attended 


Serm- 17. ISJIJHUIL Vcr/e 2, ^. 291 

with much meannefs, and with many affliftions. 2. 
The itching humour of men who are taken up with 
worldly grandeur, or greatnefs and glory, and make 
little account of any thing that wants that ; as if he 
faid, it is no wonder that Chrifl: get few to believe on 
him, and that few receive this gofpel, for he will not 
come with much worldly pomp and grandeur, which 
the men of the world greatly affed; and are much 
taken up with. 

To open the words a little, we (hall firfl confider 

the matter of this reafon and then the confequence of 

it ; or what influence it hath on mens offending at 

Chrifl, and continuing in their unbelief: only we 

/>^ (hall p«nnit two or three words to both. 

That which we premit firfl is this. That the he that 
is here fpoken of, is our Lord Jefus Chrifl who in 
the New Teflament hath this text applied to him, for 
albeit there be no be fo exprefly mentioned in this 
chapter before, yet in the 13 Verfe of the former 
chapter, to which this relates the be that is fpoken of 
here, is called the Lord's fervant ; and it is faid of him 
that he /hall be exalted^ and made very high ; and it is 
not unufual to fpeak of Chrifl Angularly by a relative 
without an antecedent, as Cant. i. 2. Let him kifs 
me with the kijfes of his mouth ; becaufe Chrifl to belie- 
vers is fo fmgular an one, that whenever he is fpoken 
of by way of eminency and excellency, as here, they 
cannot miflake him, or take another for him. 6V- 
condly, this want of form and comelinefs is not to be 
underftood of any perfonal defeat in our Lord*s hu- 
man nature, but in refpe£l of, and with reference 
to the trad of his life, and what accompanied his 
humiliation, to wit, that it was low and mean, with- 
out that external grandeur, pomp and fplendor of 
outward things, which the world efteem to be com- 
linefs and beauty. 3. Where it is faid, Heflmllgroiv 
up before him^ hz. It relates to the hearers of the re- 
port of the gofpel concerning him, or to the man that 
O o 2 believes. 

29« ISAIAH lAW. Verfe 2, y Serm. 17, 

believes not the report fpoken of before ; and fo re-r 
hues to the words of the firft verfe, who hath believed 
our report? which is certainly meant of the man that 
hears of him, and to whom he feems nothing worth, 
becaufe of his mean and low outward condition; for 
if we fliould apply it to God, we cannot fee how it 
will fo well infer the fcope, and be the reafon of the 
iinbelief aiTerted formerly, for which end it is brought 
in here. 

We come now to open the words a little, and here 
we would know that Chrill's low condition is two 
ways fet down in thefe two verfes. i. In the 2d ver. 
In refped of his want of the abundance of the things 
pf this world, 2. In the 3d ver. In refpeft-of the 
acceffion of outward erodes and afflidlions ; for not 
pnly doth he w^nt credit, refpect and efleem, but he 
hath contempt, defpight and reproach ; Not only 
wants he great riches, but he hath poverty, and is \r\ 
;i poor and low condition. The firfl verfe exprciTeth 
him negatively, to be no worldly great man ; The fe- 
cond verfe ejcpreffeth him pofitively, to be a mean 
anddefpifed man, i. Then thefe words. He JJmll ^roiv 
■^p as a plant out of a dry ground, are expounded by 
the words following, He bath no form nor comelixiefs ; 
For as flirubs or fcrogs growing up out of dry ground 
ihrink and wither, when trees are planted in a fat foil 
are frefli, fair and beautiful : So (hall it be with Chrift: 
when he comes forth (faith the prophet) to the eyes 
of the world ; he Oiall, as it were, be like a fhrub in 
the edge of a heath- Our Lord had perfonal and 
much divine comelinefs in him, as we may fee, John 
i. 4. Where he faith that the word was made flejh, 
and dwelt among us, and we beheld his glory as of the 
only bigot ten of the Father, full of grace and truth ; but 
the comelinefs here fpoken of, is that outward ftate, 
pomp, and fplendor v/hich great men in the M'orld 
ufe to have, which Chrift wanted : This is confirmed 
by the following words. And whe?i we fh all fee him 


germ. 17. ISJfJH LIII. Ver/e2, 3. 295 

t/jcrc is no beauty that we JJiould defire him. There is in 
rneji naturally a delight and complacency in that 
which is beautiful to the natural eye: but, faith he, 
there fhall be no fuch thing feen in Jefus Chrifl: when 
he cometh ; and therefore no great wonder that few 
believe on him. And that he faith ive^ it is either 
according to the phrafe ufed in fcripture, to make 
fome very hard thing digeft and go down the better 
with the hearers, whereof the fpeaker is not guilty j 
or it is his expreffing what is the humour generally in 
3II men naturally ; as if he had faid, had even we who 
are elecl and godly, no more but carnal eyes we would 
think no more of Chrifl than others ; for we iliould 
get no fatisfaclion to carnal reafon. 

The fecond thing whereby his low condition is fet 
out, is in thefe words, lie is defpifcd ajid rejeSled of 
men, he. Not only fhall he want that which carnal 
hearts and eyes feek and look after, but he fhall be 'Lo 
very low, that men fliali fet him at nought, mock and 
reject him: and what wonder then that he be not be- 
lieved on ? A 7nan offorroivs ; as for the courfe of iiis 
life, it fhall be fpent in forrows ; and acquainted zuith 
^rief ; he fliall not be a man that fhall be a llranger 
to croft'es, griefs, and heavinefs, but he fiiall be fami- 
liarly acquainted with them, and they with him ; and 
ice bid as it iverf our faces from him ; a confequent of 
the former. As men will not give their countenance 
to them whom they defpife ; fo, faith he, we fhall 
think fhame to fee or look at him; he fhall be the ob- 
jed of men's contempt and fcorn, and we fliall not fo 
much as countenance him; he flrdU be defpifed and 
fet at nought by Herod and the Roman foldiers .• ayid 
ive efteemcd him not : That is, v/e the people of the 
Jews, who owe him more refpcft, elteemed him not. 
And hence he concludes, that it is no wonder that 
but few believe on him. And fo in the words follow- 
ing he goes on to defcribe his humiliation, and to 
remove the offence that might be t^ken at it j Sure/y 


S94 ISJIAHLUL Verfei,^, Serm. 17. 

be bath borne our griefs^ &c. as if he had faid, There 
is no fuch cauie to fhun and Rumble at Chrill for his 
lownefs and bafe outward condition ; for it was not 
for himfelf but for us that he became fo low, and 
therefore it did not become us to think fo little of him ; 
his griefs and foriows are human infirmities that he 
fubjected himfelf to for our fake ; for the wrath of 
God which he fuffered for us is fpoken of afterwards. 
And becaufe there is great difference betwixt Chrifl's 
bearing of infirmities, and our bearing of infirmities, 
he being like to us in all things, except fin ; I (hall for 
clearing of this, name three diftinftions given by di- 
. 'Dines when they difcourfe of this fubjed. 

J . They diflinguifli and put ji difference betwixt the 
taking on of infirmities, and the contracting (9/" infirmi- 
ties. The taking on of infirmities, is the affuming of 
the effed: without the caufe, the infirmity without the 
finful defe£t ; contracting of infirmity is the drawing 
on of the defeCt, with, and by the caufe. Now, we 
draw on the caufe with the effed ; Chrift took on the 
effect, but he had no finful defedt in him to draw on 
fuch infirmities ; he might have taken on the nature 
of man without the infirmities, if he had fo pleafed, 
but he took on the nature and infirmities without the 
caufe. 2. They diftinguilh betwixt thofe infirmities 
which are fimply natural, fuch as man might have had 
though he had never finned, and thofe infirmities 
which flow from man's nature, as fallen and corrupt- 
ed. The firfl fort may be called pajjtve, and relate 
to fuffering, as to be hungry, thirfiiy, weary, fenfible 
of that which hurts the body : The fecond fort may 
be called adive^ and are finful, as flowing from fin, 
and tending to fin, as inclination to ill, and indifpo- 
fition to good, dulnefs as to the knowing of God's 
mind, is>'c. Our Lord took on the firft fort of infir- 
mities that are fimply natural, and may be without fin ; 
but he was free of the other that imply corruption in 
the nature : He was in all points iewpted like as we.are^ 


Serm. 17. ISAIAH LIII. Verfe 2, 3. 295 

yet ivithoitt ftn, faith the apoftle, Heb. iv. 15. 3. 
They diftinguifh infirmities into thofe that are called 
natural and common to all men as men, and thofe that 
are perfonal and acquired, as flowing from fome de- 
feat in generation, or are drawn on by fome intempe- 
rance, groffnefs in the life and converfation. As fome 
families are fubjeft to difeafes that come by generation ; 
others draw on difeafes by whoredom, drunkennefs, 
and the like. Now our Lord was free of thefe laft ; 
becaufe, being conceived by the Holy Ghoft in the 
womb of the Virgin, there was no defeft in his gene- 
ration ; and being blamelefs in his life and converfa- 
tion, he could acquire none of thofe infirmities ; and 
therefore the infirmities which he bare are of the firil 
fort, that is, fuch as are common to all men, and to 
men as men. And hence we think it probable which 
fome fay, that as our Lord was not fick, fo he was 
not capable of ficknefs, being fo perfed in his confti- 
tution or complexion ; which nftikes for the glory of 
grace, and faith. That our Lord behoved to die a vi- 
olent death, there being no principle in him tending 
to a natural death, though notwithftanding he died 
moft willingly to fatlsfy juftice for fmners. And this 
may ferve to explain thefe words. That he was a man 
of forrows, and acquainted with grief. 

We come now to obferve fome things from the 
words. And i. From the condition our Lord is de- 
fcribed to come to the world in ; obferve. That the 
Mefliah, the Lord's fervant that was to redeem his 
people, was to become man. This is here fuppofed 
and prophefied of, as the firft ftep of his humiliation, 
he is called a man ; and it is an aggravation of it, that 
he was to be a man of for rows : Or taking our Lord 
Mefliah to be already come, we may take the ohferva- 
tion thus, that the Lord Jefus Chrift, the eternal Soa 
of the eternal Father is alfo a true and real man ; a 
common truth yet a truth fundamental to the gofpel,- 
whereof we are not to think the lefs or the worfe, be- 

396 tSAlAH Llir. Verfe 2, j. Serin, i^, 

caufe It Is a common truth : When the fulnefs of time 
came (faith the apoflle, Gal. iv. 4.) God fent forth his 
Son made of a ivo?nan, made under the law ; who, as 
it is, Phil. il. Thought it no robbery to be equal isjith 
Cod, yet took upon him the fhape of a fervant, and was 
made in likenefs of men, and being found in fafhion as a 
man, he humbled himfelf, and became obedient, kc. So 
Heb. ii. 14. it Is faid of him, That forafniuch as the 
children are partakers of flejh and blood, he alfo himfelf 
Ukewife took part of the fame, &c. Andver. 11. Both 
he that fanilifieth and they that are fanclifed are all of 
one, for which caufe he is not ajlsamed to call them bre- 
thren ; and ver. 1 6. He took not on him the nature of 
angels, but he took on him the feed of Abraham, where- 
fore in all things it behoved him to be 7nade like unto his 
brethren ; he was made evgn like unto us in ail things 
except fin. And if we look to the way of grace^ there 
was good reafon for this, that the Redeemer of fmners,- 
behoved to be man. ° x. If we confider the interpofed 
or adjoined threatning to the covenant of works, The 
day that thou eatefi thou fh alt fur ely die ; there mud be 
a fatisfaclion to juftice, and the curfe threatened muft 
be borne. 2. The curfe mud be borne by man ; the 
nature that finned mull die ; the party offending muft: 
Satisfy in his own perfon, or In a furety. And 3. By 
our Lord's becoming man, i. He came to have a 
right, as being near a-kin to finners, to redeem them. 
And 2. By this the law hath right to purfue and ex- 
aft the debt of him. And 3. By this grace hath ac- 
cefs to commend the Redeemer of finners to finners, 
ileb. ii. 17, 18. and iv. 15, 16. Wherefore in all things 
it behoved him to be made like unto his brethren, that he 
might be a merciful and faithful high priefi, &c. And 
that we have fuch a Redeemer, it makes God fecon- 
cileable, and grace to have accefs, 1 Tim. ii. 5. There 
is one God, and one Mediator bettueen God and man, the 
man Chrijl 'Jefus, and this gives man accefs to come 
to God. 4. This makes ths myft:ery of godllnefs to 


Sei-til. 17. iSAlAH LIII. Verfe 2, 3. ^97 

fliine the nlore radiantly, and the wifdom and love of 
God to (lilncthc more confpicuounythrou.qh it, 1 Tim. 
iii. 16. Without contro^oerfy great is the my fiery of godli- 
ncfs^ God manifejied in the ficjh : iind John i. 1 4. The 
ivord was made jlefh^ and dwtlt amon^ us, and we be- 
held his glory^ kd 

bye I. It ferves to he a prop and foundation to our 
faith ; we rhay fay of this truth, as the apoftle, fpeak- 
ing of the refurredion, i Cor. xv. 14. faySj IfChriJi 
be not rifcn^ then our preaching is vain, and your faith 
is vaini If Chrifl were not man, our preaching and 
your hearing were in Vain* 1. By this we have an e- 
vidence that our Lord is the true Mciliah, who was to 
become man. 2. By this We fee a clear way how he 
was liable to our debt, and how his latisfaclion is com- 
municable to us. And 3. In this alio we fee a maiii 
and moft attraftive argument to draw fmners to Cbrifl 
for the a6tual applicaiion of his purchafe : Our Lord 
Jefus is man, our brother, made of a, woman, made! 
tinder the law : O ! this puts a fweetnefs and lovelinefs 
On the Mediator, to commend him to fmners for the 
engaging of ^heir hearts to him; 

And fhereforCj as a fecond ufe of it, feeing there 
is a Man-Mediator, 1. We pray you, men and women^ 
negled not fuch a falvation as is to be had by his be- 
coming manj but let this argument prevail with yoii 
to make ufe of him, that he is a true man : And we 
may lay, when this Son of man comes in the clouds 
to judge the world, it will be one of the greateit aggra- 
vations of the fin of unbelievers, that he came thus 
low as to be mart for the good of men, aiid yet was 
not made ufe of by theuK 2. Sinners that would 
come to him, may on this ground be confident and 
cheariul: The Steward of grace is a friend, he is a 
man, rheii brother, and claims kindred to ihcm, that 
honellly aim to do the \v\\\ of his Father, IVhofoevcr 
Jhall do the will of my Father, faith he. Mat. xii. the 
fame is my brother, fifler, and mother. Sinners wrong 
Vol. L No, 3. Pp Chriit 

298 ISAIAH LTII. IWfc 2, 3. Serm. 17, 

Cnrifl and themfclves often times, when they fland 
aloof from this cordial of confolation, that by Chrilt's 
becoming man is allowed them. Indeed if we were 
immediately to go to God, who is a confivuingfire, it 
were no wonder that we Itood at a didance ; but when 
God is in the Mediator Chrifl:, God-man, to recon- 
cile the world to himfelf, as the word is, 2 Cor. vi. 
Lei us, as the apoftle faith, Heb. iv. ult. come boldly 
vnlo fhe throne of grace, that ijoe may obtain mercy, and 
find grace to help in time of need. O ! make this ufe of 
it, becaufe he is a friend that fits on the throne. 

2d')', Obferve, That our Lord Jefus did not only 
become man, but a man in an exceeding low and af- 
fli'ited condition. It had been much for the Son of 
God to have come in the fliape'of a man, though he 
liad been emperor of the whole world ; but he thought 
not that meet ; for fmce it was his errand in his tirft 
coming, not to judge, but to fave the world, became 
net to be miniftred unto, but to minifler ; and there- 
fore John xiii. 12. he waiheth the feet of his difciples. 
We may take both the branches of the doctrine toge- 
ther, our Lord Jefus not only became man, but he 
was a man witlicut all worldly grandeur or pnmp, in 
a low and mean condition ; and not only dicl he want 
that grandeur, but he had much afflidlion, (hame, and 
forrow in the place of it. Need we to prove this? a- 
ny who are acquainted with the hiftory of the gofpel 
know it ; he was for the whole tract of his life, not 
only in a low condition, but a man of forrows, griefs, 
and affiitlions ; under much perfecution, contempt, 
and reproach. We might inftance this i. In his 
birth. 2. In his life. And 3. in his death. I'he 
meannefs and lownefs of his condition, and the afflic- 
tions he met with appear clearly in all thefe, wherein 
ye may behold the glory of grace and of truth ; for 
the more low he became, the more doth the glory of 
grace (hine, and the more alfo doth the glory of truth, 
in that he fulfilled all righteoufuefs. 

I. Then 

Serm. 17. ISAIAH LIII. Verfe 2, 3. 299 

1. Then for his low condition, and that i. In his 
birth, he was not born of any of the greateft queens ; 
however, the birth of Mary was noble, yet ihe was in 
a mean condition, efpoufed to a carpenter ; he was 
not born in a great palace, but in a common inn, 
which too being taken up with guefts, his mother 
was thruft out, or conftrained to betake herfelf to a 
(table, where our blefied Lord is brought forth, and 
laid in a manger, crib, or ftall, out of which the 
beads eat their meat, for his cradle ; neither was the 
room hung with rich hangings and tapeftry, as the 
rooms of great ones ufe to be. 2. In his life he was 
low ; for no fooner is he born but his mother is forc- 
ed to flee away with him to Egypt ; he dare not be 
feen ; and when he returns, he cohabits with, and 
ferves his fuppofed father and his mother, was obedi- 
ent to them, ran their errands, and wrought their 
work ; therefore he is called, Mark vi. the carpenter » 
There is no outward or worldly pomp and grandeur 
here, and thus he was for the fpace of thirty years. 
And then when he came to his public miniltry, he 
hath no great men for his followers and difciples, but 
a few poor fifl-iermen, over whom he exalts not him- 
felf loftily, but humbles himfelf to wafh their feet, 
and to ferve them. And to hold forth this a little 
further, ye may take notice of lome fcripture expref- 
fions to that purpofe ; as namely that of Luke ix. 58. 
I'oxes have holes ^ and the birds of the air have ne/is^ but 
the Son of man hath not where to lay his head ; that of 
John i. 10, II. He ivas in the worlds and the tvorld 
li-as made by him^ and the ivorld knew him not ; he 
came unto his oivn^ and his oivn received him not ; tho* 
he could have made a thoufand worlds at a word ; yet 
lo low was he, that he had not a foot of ground to 
lay claim to, or to lean his blcffed head on. And if 
we look to Luke viii, we find that he was provided for 
in his neceflity by fome few women, fuch as Mary 
Magdalene, Joanna, Sufanna, and others, who mini- 

P p 2 Jired 

300 ISJIJH Ull. Vcr/e 2,^. Serm.'i7. 

Jlred to hi?n of their fuly'iance ; he lived upon the cha- 
rity ol others ; and yet i Cor, viii. By his -poverty he 
made many rich : And when he went from place to 
place, his diet was often a feeking, neither do we 
read of any great cheer he had, but of Tome barley 
loaves and fiflies : And often the difciples were fent 
to feek for meat for him. And 3, When it comes to 
his death, O! how very low is he brought there? 
When he is crucified, they hang him up betwixt twq 
thieves, as the moft notorious malefaftor of the three; 
and he could hardly come under greater reproach than 
was call: upon him at his death ; and as a dead man 
being jeally dead, he is laid in the grave and buried, 
as if death had gotten the viclory over him ; and fo 
he dies a molt fhameful death, after he had lived d, 
inofl mean and abjeft life. , 

2. For his alHided condition, it is clear if we con- 
fider, what troubles did accompany him in his life, 
and at his death. No fooner wao he born, but he is 
perfecuted by Herod, fo that hinUelf and his parents 
mufl needs flee down to Egypt, and they being but 
poor folks, behoved in fo long a journey to meet with 
many difficulties : That they were but poor may be 
feen by Mary's o'Jeving after her purification. And 
when he came forth in his public miniftry, at his, 
very entry to it, he was moft terribly tempted of the 
devil, taking occafion of his hunger after long fading ; 
and all along the exercife of it, what contradidiori 
did he meet with fron-i the fcribes and Pharifees ? 
liow did he travel on his feet from place to place? 
Ofteri fubjecl to wearinefs and fainting ; fometimes 
men will not fq much as give him lodging, which he 
fulFers patiently, and rebukes his difciples for their 
impatience and prepoflerous zeal, Luke ix. Many 
calumnies and reproi^ches were call upon him ; He 
was called Bee!zehid), a deceiver^ a friend of publicans 
pidfiv.ncrs ; How did fome of his h^iends, according 
to the tleih, fnarl at him, and offer to bind him as j\ 


Germ. 17. ISAIAH LIII. Verfe 2, 3. 301 

mad-man ? What plots and confpiracles were laid and 
rnade to take away his iifti ? And when it came to the 
upfhot of all, Peter fhamefully denied him and all the 
other dil'ciples forfook him, and fled. Many other 
things befel him, as may be feen in the hiflory of his 
fuft'erings, written by the evangelifts. We read that 
he wept thrice, to let us know that it was his fre- 
quent and familiar exercife ; and a little before his 
death we read that he was in a great agony, and did 
therein fweat blood, and offered prayers with ftrong 
cries and tears, but we read not that he did laugh, or 
that ever any wordly mirth was found in him, which 
clearly makes out this truth. That he was a man of for" 
rows^ and acquainted with grief. 

For Ufe, it would require the tongues of men 
and angels to fpeak of it, it being the mofl: remark- 
able and foul-refrefliing fubjeft that ever the world 
heard of, even that of which the angels fmg, Luke 
ii. 10, J I- Good tidings of great joy ivhichjljall be to all 
people, that unto you is born in the city of David a Sa" 
viour, ivhicb is Cbrifi the Lord. And this jloall be a 
fign to you^ ye fljall find the Babe wrapped in fiv addling 
cloalhs, lying in a ?nai}ger, Sure we fliould not fing 
lefs, but more than angels, men being more concern- 
ed than angels in thefe things ; and therefore, i. Be- 
hold, believe and wonder, that he ' that was rich be- 
' came poor, that we through his poverty might be 
' made rich ;' that ' he that was Lord of all became 
' fervant to all ;* that he * that was the infinite God, 
' the exprefs image of his Father's perfon, and thought; 
' it no robbery to be equal with God, yet humbled 
* himfelf and became of no reputation; and took oa 
' him the form of a fervant,' &c. Behold, we fay, 
believe, and wonder at this, 1. In refpedt of the 
caufe it came from, to wit, everlafting love ; he did 
and fuffered all this mofl willingly, there was no con- 
ftraint on him, but as it is, Pfal. xl. ' He delighted 
^ to do his Fi^ther's will j h^ had power to lay dowa 

« his 

302 ISAIAH lAW. Verfe 2^ T^. Serm. 17. 

' his life and to take it np again.* 2. In refpedt of 
the end, it was not to add to his own glory ; for as 
God, his glory being infinite, it was not, neither is, 
capable of diminution or addition ; but he became 
poor that we might be made rich ; he was a man of 
forrows, that we might be made to rejoice ; he wept 
that we might laugh ; he wanted that we might have : 
Is not this love (tooping thus low to be wondered at ? 

* God commendeth his love to us.* faith the apoftle, 
Rom. V. 8. ' That while we were yet fmners Chrift 

* died for us ;* and faith himfelf, John xv. ' Greater 

* love hath no man than this, that a man lay down 

* his life for his friends ; but when we were enemies 

* Chrid died for us ;* were it then an unfuitable ufe 
6i this doftrine, to be beholding, believing, and 
wondering at his love, and to be often thinking and 
faying, ' What is man that God fhould be mindful 
' of him,' as to fend the heir of all things, his own 
Son into the world, as his great ambaflador and com- 
jni^ioner, to negotiate a peace betwixt himfelf and 
rebel-fmners, which he was to purchafe by becoming 
fo very low, and by fuffering fo very much .'' 

2. See in this the great evil and hurt of fm, and 
the difficulty of making peace with God and a fmner 
vho hath provoked God, Is it a little matter that 
jmade our Lord condefcend and (loop fo low ? O ! if 
men knew the evil of fin ! and that e'er juftice could 
be fatisfied, the Son of God behoved to become man, 
and a deeply humbled man : The fword of his aven- 
ging judice, behoved to awake againii: him, and fmite 
rhe man that was his Fellow, rather than that fin 
fliould go unpunifhed, and jufHce fliould want fiitis- 
fadion ! Beware llightly to boalt and brag of mercy, 
or to think it eafy to make your peace with God ; 
and remember, that // is a fearful thing to fall into the 
bands of the li'ving God. 

3. See in this, much condefcenfion in our blefled 
Lord Jefus j and a motive as well as a copy of pa- 

Serm. 17. ISAIAH LIII. Verfe 2, 3. 303 

tience in him, who is content to be made of a woman, 
made under the law, and takes on a mean and afflic- 
ted ftate of life in the world. It is a wonder that 
Chri(t's members fhould take fo ill with a mean, fuf- 
fering, and hard lot, feeing their lot is far, very far 
from the contempt, reproaches, forrows, weights, and 
griefs that accompanied their Head and Lord ; and it 
is a fhame that believers minds and hearts fiiould be 
fet fo much on thefe things, that he who was and is 
their Lord and Mafter, and the Heir of all things, 
polfeffed fo little of; or that they fliould place their 
happinefs in whole or in part in the enjoyment of 
thefe things, or their mifery in the want of them. 
More patience under the crofs, under watchings, vvea- 
rinefs, reproaches, Iffc. would become us much bet- 
ter ; our bleffed Lord Jefus had a great many more. 

4. Take this to be not only a motive to patience in 
refpefl of outward things, but a ftep and ground of 
encouragement to go forward to Chrifl: with every 
want fpiritual and temporal. It is much that our 
Lord became man, but it is more that he became a 
man under griefs, affli(5lions, forrows, and tempta- 
tions, and was fubjecl to death itfelf; and that he 
hath bowels of fympathy from experience of thefe 
temptations, vexations, and forrows, as they are fm- 
Icfs, as is clear from Heb. ii. and iv. at the clofe ; he 
knows what hunger, thirft, poverty, contempt, re- 
proach, and perfecution are ; he knov^s what it is to 
be fet upon with the violence of a temptation, though 
there was no fm in him to comply with it. 

5. Obferve here a mod real Saviour, fmce he is a 
filtering Saviour. Why did our Lord become thus 
low ? but that he might come under the curfe in the 
feveral degrees of it, for the fatisfying of juftice for 
our fms. And fee in every part of Chrift's fuffering, 
a reality of the grace and love of God ; a reality in 
the covenant and bargain of redemption ; a reality in 
Chrift's fatisfying of juftice, and performing his en- 

504 IS A J AH LlII. Vcrfc 2, 3. Serm. if. 

gagement according to the tenor of that tranraclion. 
And feeing there is a reality in (his Saviour, and in 
his fuffering and fatisfying of divine juftice^ and in 
the price that he paid to the full ; Put not this Savi- 
our again to open jloame^ as the word is, Heb. vi. 6. 
Tread not the Son of God under foot ^ neither account the 
blood of the covenant an unholy thing ; do not dcfpite to 
the Spirit of grace, as it is, Hebv x. 29. He hath fuf- 
fered enough already, let him not be a fufferer again;- 
O ! grieve him not by your unbelief, but give hint 
credit by adventuring your fouls on him upon his own 
terms; yoii yourfelves will have the advantage, and 
he the glory. This is the pure fitnple truth of the 
gofpel ; do not only receive it as a truth, but receive 
him that holds it forth, and let your hearts clofe with 
him, and your faith feed upon him, ivho became poor, 
that ye through his poverty might he made rich. Happy 
they for evermore who are made rich through his po- 
verty, and miferable are they, and much more miler- 
able eternally will they be, whofe practice faith, that 
they think they have another way to be happy than 
by his fuffering and fatisfadion, and in difdain reject 
both him and it» 


Serm. 18. ISAIAH LIII. Verfe 2, 3. 305 


Isaiah LIII. Verfe 2, 2,- 

Verfe 2 . For he JJoall grozu up before him as a tender 
plants and as a root out of a dry ground : he bath no 
form nor comelinefs ; and when wefhali fee hi?n, there 
is no beauty that ivefoould dcfire him. 

Verfe 3. He is defpifed and rejeBed of men ; a ?nan of 
forroius, and acquainted ivith grief ; and we hid as 
it were our faces from him ; he was defpifed, and we 
ejteemed him not, 

F our hearts were fuitably tender, the reading of 
of thefe words, knowing of whom they are fpoken, 
would fome way prick and wound them : It is hard 
to determine, (though it may be we fhould not make 
the comparifon) whether there is more grace in our 
Lord's condefcendence, or more wicked nefs and per- 
verfenefs in the unkind and ill treatment that he gets 
from finners : But furely there is much grace on the 
one fide in his coming fo low, and much wickednefs 
and perverfenefs on the other fide ; for what meets he 
with, even the bleffed Jefus, Wlm is the glory and 
prafe of all his faints ; yea, the brightnefs of his Father s 
glory? He is defpifed and rejeded, and we efleemed him 
not : Even when he thus humbled himfelf, and took 
on him our nature, and was and is profecuting the 
work of our falvation, and evidencing his grace in an 
unconceivable manner. 

Thefe are the two things that are fpoken of here, , 
his condefcending to be a man, and a meer man ; and 
which is yet more, a jnan of forrows, and acquainted 
with grief ; which if wc believed, and knew really 

Vol. 1. No. 3. Q^q what 


3o6 ISAIAH LIII. Verfe 2, 3. Serm. ig. 

Tvhat he were, that it was even he, by whom all things 
•Lucre created, ivho is the beginning of the creation of 
God, the firji born of every creature ; yea, he for iuho7n 
all things were created, for whofe glory the world and 
all things in it were made and continue ; he for whom 
all things are as their laft end, and through whom 
they are preferved in their being, and governed in 
their operations, and (liall be feen to tend to his glo- 
ry in the clofe ; we would certainly wonder more at 
this his condefcendence : And yet alas, it is he that is 
defpifed and rejected, and that we hid, as it were, our 
faces from, and would not give him our countenance : 
It is he by whom the world vv'as made that is defpifed, 
and we efteemed him not. And this is the fecond 
thing in the words which we are now to fpeak to, 
even the abominably linfuitable meeting that men give 
to our Lord Jefus, who hath fo far condefcended, as 
to leave fome way his Father's glory, not to receive a 
kingdom of this world, but to be trod upon in it as a 
worm : He is defpifed and rejected, and we will not 
entertain him, nor make him welcome when he com- 
eth : We efeemed him not. 

Only take this advertifement for clearing of the 
words, and for grounding of the doftrine, that this 
that is fpoken of Chrid's humiliation, and man's 
(tumbling at it, is not precifely to be reftridted to his 
humiliation in his own perfon only, and mens ftum- 
bling at that, for it is given as the reafon of mens 
(tumbling and offending at Chrilt in all times : But it 
is to be extended to Chrilt in his gofpel and ordinan- 
ces throughout all ages, and fo it comes in as the rea- 
fon why fo few believe on him. If ye a(k the reafon 
why men do not now believe and receive Chrift in the 
offer of the gofpel ? Here it is, for we ejleemed him 
not, for he jhall grow up before him as a tender plant : 
He fhall be mean and contemptible to the men of the 
world, and in an afflicted condition, therefore he is 
Bot elteemed, therefore he is not believed on. 


Serm. 18. ISAIAH LIII. Vcrfc 2, 3. 307 

Thefe two are the main dodrines to be fpoken to 
here, i . That Jefus Chrlfl who thus condefcends and 
humbles hinifelf for the falvation of loft fmners, is not 
cfteemed, but defpifed and undervalued, which is im- 
plied in the words, nvhen we Jhall fee him, there is nu 
beauty that wc jhould defire him ; and is more clearly 
holden out in the following words. He ivas defpifed^ 
and we ejleemed him not. 2. That this undervaluing 
and little adeeming of Jefus Chrift, is the great ground 
of mens unbelief, or the reafon why men do not be- 
lieve on him, even becaufe they think him not wor- 
thy the receiving ; two very clear truths in the words 
and in experience, though as fad in their confequents. 

As to the I. "Which is this, that our Lord Jefus 
Chrift is ufually and ordinarily exceedingly underva- 
lued, and little efteemed of by the men of the world, 
to whom he is offered in the gofpel : There are two 
things implied and fuppofed here in and about the 
dodtrine, that will clear it, and be as two reafons of 
it. I. That he hath no form nor comelinefs, and no 
beauty whereof he fliould be defired ; which holdeth 
out this, that men are ordinarily taken with, and feek 
after worldly grandeur and greatnefs, fplendor and 
beauty ; that is it that filleth mens eyes, and is that 
which Chrift wanted. This we fay is one reafon why 
Chrift is fo little thought of, even becaufe he cometh 
not with external pomp, obfervatlon and grandeur, 
nor with great temporal gifts to his followers : That 
which mainly is defirable to natural men, is that 
which hath earthly beauty in it ; a very deceitful con- 
iideration and ground, though fuch an one as men 
are often carried away with, and therefore they defpifc 
and reje^ the Saviour. 1. Which is another reafon 
of the do£lrine, and alfo clearly implied, that our 
Lord Jefus Chrift's humiliation and coming fo low for 
man's fake, his very condefcending and ftooping for 
their good, is the great ground of their ftumbling at 
him J and becaufe of that he is the lefs thought of: 
C^q 2 Evett 

3o8 ISAIAH LIII. Ver/e 2, 3. Serm. 18. 

Even the very height of his grace, and that great 
flretch thereof that the Son of God became thus low 
as to become man, a mean man, and a man of for- 
rows, is a greater ground of (tumbling to men, than 
if he had never become thus low : Now thefe two be- 
ing fuppofed, and thus explained, the doctrine is clear ; 
to wit, that Jefus Chrift that became man, and per- 
formed the fatisfaftion due to the juftice of God for 
our fins, is ufually and ordinarily difefteemed and un- 
dervalued by them to whom he is offered in the gof- 
pel. 1. It was fo under the Old Teftament, and is fo 
likewife under the New : What is almoft all the gof- 
pel fpent on ? but to hold forth Chrifl upon the one 
fide to be a man of forrows, and upon the other fide 
to fiiew that men efteemed him not : How was he un- 
dervalued at his birth, when his mother was thruft 
out to a ftable, and he laid in a manger ? And no 
fooner doth he appear in the exercife of his public mi- 
nidry, but his friends offend at him, and look on him 
as a diflracled man, Mark iii. His countrymen con- 
temn him, and were offended at him, Mark vi. Is not 
this, k\y \.h.Qj, the carpe?itcr, the fon of Mary, the bro- 
ther of James and Jofes ? And how was he efteemed, 
or rather difefteemed and undervalued at his death ? 
So that it is faid; A6ts iii. 14. ' They denied the ho- 

* ly and juft one, and delired that a murderer lliould 

* be granted unto them :' They rejected the prince of 
life, and chofe Barabbas ; and judging him not wor- 
thy to live, they cry aivayivith him : Hence our Lord 
faith. Matt. xi. ' Bleffed is he that is not offended in 
' me,' which infinuates that there were but very few 
to whom his humiliation proved not a flumbling block. 
3. It we confult experience we will find this to be 
ti ue. How little is he thought of among Turks ? a- 
mongfl whom his precious name is blafphemed, tho* 
they pretend more refpecl to him than meer heathens 
do : How little is he thought of among the Jews, who 
call him a deceiver ? And if we come nearer, even to 


Serm. 18. ISJUH LIII. Vcr/c'2, 3. 309 

the ChiHtlan church, and to fuch as profefs their faith 
of his being the eternal Son of God, equal with the 
Father, that he is Judge of quick and dead, and that 
they look for falvation through him ; yet if it be put 
to a trial, how few are they that will be found to e- 
fteem of him aright ? fmce there are but few that be- 
lieve the report that is made of him, but few that re- 
ceive him as he is offered in the gofpel, few that have 
but fuch refpeft to him as to prefer him to their idols, 
and that give him the firfl and chief feat in their 
hearts : And if we confider how little eager purfuing 
there is after him, that he may be enjoyed ; and how 
indifferent people are, whether they have or want 
him : how many things men dote upon and prefer to 
Jefus Chrift, as the Lord complains, Jer. ii. 13. 'My 
' people have committed two evils, they have forfaken 
' me, the Fountain of living waters, and have digged to 
* themfelvescifterns,even broken cifterns that can hold 
' no water;' the thing will be clear beyond all debate. 
We may take in another branch of the doftiine here, 
when he faith. We cjlecmed him not ; and it is this, 
that even believers are ia fo far as unrenewed, inclin- 
ed, and not without culpable accellion to this fame 
fin of undervaluing of Jefus Chrlfl: ; it is indeed true 
that the apoftle Peter faith in his firft epifUe, chap. ii. 
verfe 7. To you thai believe he is precious ; which 
place, though it confirm the firll part of this doftrine, 
that to them that believe not he is not precious, but 
a itone of {tumbling, and a rock of offence; albeit 
that believers being compared with unbelievers, have 
fome precious efleem of Jefus Chrilt ; yet if we con- 
fider the corrupt nature that in part cleaves to them, 
the degree of their elumation of him, and that it is 
but very little and low, in refpecl of what it fliould 
be, and the many peevifii fits, to's and fro's, up's 
and down's that they are fubjed to, fo that though 
they were juft now fredi and lively in the exercife of 
their faith, and of their eflimation of Chriif, yet 


3IO ISJIAH Ull. Ver/c2,2>' Serm. i8. 

within a little, even by and by, they give way again 
to their jealoufies ; the doftrine will alfo hold true of 
them, We ejicemed him not. 

We (hall give thefecond do&rine (and then fpeak to 
the ufe of both jointly) which is this. That there is 
nothing more culpably acceifory to the abounding of 
unbelief, than the poor thoughts and little eftlmation 
that men have of Jefus Chrilt ; the undervaluing of 
him is the great ground and reafon why they believe 
not on him : And on the contray, if the hearers of 
the gofpel had higher thoughts, and a more precious 
efteem of Chrift, and valued him according to his in- 
valuable worth, there would be more believing in 
him than there is. When the gofpel comes to invite 
men to the wedding. Matt. xxii. When Chrift is praif- 
ed and commended as to what he is, what he hath 
purchafed, and what he freely ofFereth to fmners ; 
it is faid. That thofe who were hidden^ made light of it, 
CvTid went away one to his farm^ another to his merchan- 
dize^ &c. When Chrift was fpoken of, and the offer 
of life made through him, they undervalued and de- 
fpifed it, and made light of the offer, and therefore 
turned their backs, for they thought more of the 
houfe, of the oxen, of the farm, and of the married 
wife, than they thought of him. Afts xvii. When 
Paul is preaching Chrift at Athens, the philofophers, 
and orators, thefe learned heads, defpife and defdain 
him as a fetter forth of fome ftrange and uncouth God. 
If we compare this with its contrary, it will be further 
clear, to wit, wherever there is an eftlmation of Chrift, 
it proves a help to faith and a ground of it ; fo vvhere- 
ever Chrift is defpifed, difefteemed and undervalued, 
it conceives in men, and is a ground to them of thefe 
three, i. It cools or rather keeps cool their love and 
and affe^lion to him ; where he is difefteemed and 
undei*valued, he cannot be loved ; and people in that 
cafe become like thofe that are brought in Jer. xliv. 
1 7. faying, // was better with us when we did bake 


Serm. i8. ISAIAH LIII. Verfe 2, 3. 311 

cakes to the queen of heaven : The Lord is counted by 
them to be as a wildernefs and land of darknefs ; and 
they fay, as in Jer. ii. 31. We are lords, and will corns 
710 more unto thee : And when men efteem not Chrift, 
they feek not after him, they care not for an intereft 
in him, they truft not to him : When a man valueth 
a pearl, he will readily fell all that he hath, that he 
may buy it 5 but that which is not efteemed, there 
will be no care to copie by it. 2. It hath influence 
to obftruft mens giving him credit, which is of the 
very effence of faith, fo that, where he is not efteem- 
ed of, he is not, he cannot be believed on ; the for- 
mer fays, that \ve will not be married to him ; this 
fays we will not believe him, nor truft the reality of 
his offer : Where he is not efteemed of, he is not ta- 
ken to be really in good earneft, and faithful in what 
he fays : His offers are looked upon as having neither 
folidity nor reality in them, therefore, Rev. xix. thefe 
two are put together ; firft, it is faid, Biejfed are they 
that are called to the marriage fupper of the Lamb ; and 
then it is fubjoined, T^hefe are the true and faithful 
flyings of God : So that when Chrift is not efteemed 
of, he is not thought worth the crediting and trufting 
to. And it is on this ground that the Lord founds 
his controverfy with his profefiing people, Jer. ii. 5, 

* What iniquity have your fathers found in me, that 

* they have gone far from me, and have walked after 

* vanity, and are become vain ?' They undervalued, 
his word, they thought him not worthy of credit, 
and therefore they turned the back on him : The fame 
is infmuated by the Lord, Mic. vi. 3. ' O my people, 
' what have I done unto thee, and wherein have I 
' wearied thee ? Teftify againft me.* 3. This little 
efteem of Chrift weakens hope or expedation of any 
good that men may have from him ; when we efteem 
him not, there is no expedation of getting our needs 
fupplled, and our wants made up by him, nor of at- 
taining in him the happinefs that we would be at, and 


312 ISAIAH LTII. Vcrfe 2, 3. Serm. i3. 

therefore there are no ferious addrelTcs made to him 
for the Himc. Thefe three, love to him, truft in him, 
hope from and through him, being the prime graces 
in a Chriftian, when they are weakened, unbeHef 
moft certainly in fo far prevaileth : And it being 
Chrifl's worthinefs, and the eflimation thereof that 
gives ground to all thefe ; then fure, when he is not 
efteemed but undervalued, thefe mufl alfo fail in their 
exercife. Now laying all thefe together, there can 
hardly be any thing more culpably acceffory to the a- 
bounding of unbelief, than the undervaluing of pre- 
cious Jcfus Chrilt ; it is impofTible that he can be cor- 
dially welcomed where he is not at all efteemed. 

As for the ufes of thefe doctrines, they are of large 
extent, ferving to make manifefl a root of bitternefs, 
that undoes multitudes of fouls, and which men and 
women will not eafily be perfuaded to believe. Let 
this therefore be the firft ufe of it, To difcover a great 
fm that is incident to the hearers of this gofpel ; a- 
mong many other things that may be charged on them, 
this is one and not the Icaft, even little eiteem of Je- 
fus Chrift ; fo little, that when he is fpeaking, they 
count him fcarce worth the hearing : Hence is the 
flumbering and fleeping of fo many when he is preach- 
ed to them, which holds forth fomething of the nature 
of all men and women ; this defpifmg, undervaluing, 
and thinking little of Chrift, is a fm that may for a 
long time cleave faft and clofe to the hearers of the 
gofpel ; it may be ye will think this a ftrange and un- 
couth charge, and that whoever difefteem, ye do cer- 
tainlv efteem him much ; but it were better ve were 

J •' J 

ferioufly and humbly faying with the prophet here, 
He was dcfpifcd^ and ice ejiecmcd him not : There are 
many who never once fufpect themfelves as guilty of, 
or chargeable of this evil ; for vvhofe convi»51:ion, let 
me fpeak but a few words : Is there not fuch a bitter 
root in you ? If it be natural to all men and women, 
how comes it to pafs that ye are free of it ? Is there 


Sei-m. 1 8. IS J J A 11 Lltl. Verfc ct, 3. 3 1 3 

nothing of the feed of the ferpent in you ? And if 
thcire be, will there not be hatred at the iced of the 
woman in you ? Are ye any other fort ol hearers than 
they weie to whom this was fpok- n ? Were tliey not 
hearers of the gofpel as well a.'^ ye ? lie here fpeiiks of 
hearers of the gofpel in ail ages, and yet ye will dif- 
dain to take with this fni, and will account it to be 
an uncouth, if not an unjuft charge and imputation^ 
to fav of you that ye are undervaluers and defpilerg 
of Chriil; : but the reafon of it is twofold, the fird 
whereof is, Becaufe ye know not what Chriit's worth 
is, and therefore ye do neither efteetn him, nor know*- 
that ye difcfteem and undervalue him : whereas they 
who have won to Aime knowledge of his worth are 
ahvays, or very often complaining that thty cannot 
get him fuitabiy thought of and elleemed. The fe- 
cond reafon is, Becaufe ye know not ycurfelves, and 
therefore ye take felf-love and eftimation of yourfelves 
to he love to him and elfiniation of him ; ye think 
yourfelves fo well, that ye cannot endure to think that 
ye vvant any grace or good tiling ; and eftimation of 
Chrilt being a good t-hing, and ye tliinking that ys 
could not hold up your face and own the reproachinf:^ 
and defpifing of him, ye will net let it light that ye 
want this grace and good thing, a precious efleem of 
him : But there is no greater evidence that ye are ly* 
ing under the power of the deceit and delufion of youf 
own hearts, that your natural diifemper and fever is 
not cooled and cidmed, but that ye arc ftiil roving in 
nature; and therefore, though ye be living in enmi- 
ty at God and Chrift, yet ye cannt>r be made fenlibie ' 
of it. We really think it fomevvhat ftrange, that men 
and women fhould live tvv'cnty, thirty, forty or fifty 
years under the gofpel, and yet never be brouglu to 
groan under this enmity, nor to lay to heart this fm 
of undervaluing Chriit : But if it be a truth that none 
naturally do love and eilecm him, then certainly many 
of you are grofly miitaken, that think ye elteem high- 
VoL. I. No. 3. R r ly 


314 ISAIAH LIII. Vcrfe 2, 3. Serm. 18. 

ly of hira : Ah ! your fancied elheem of Iiiin will be 
counted an undervaluing ot him. 

And if ye aik, What is it to undervalue Chrifl, or 
when is he undervalued? I anfvver, He is undervalu- 
ed. I. When he is not matched with or married, 
when the match with himfelF, whereof he maketh of- 
fer, is not clofed wdth upon his own terms ; for what, 
I pray, can hinder the ending of a bargain, or fini fil- 
ing a marriage-contracl, efpecially when it is fo full, 
free, and rich, on the propofer and fuitcr's part, but 
either that people think it is not fit for them, or that 
they think nothing of it at all r And this is it that hin- 
ders clofmg with Chrill:, Pvlatt. xxii. They made light 
of it, and went away, kc. and Pfal. Ixxxi. My people 
would not hearken to ?)i)> voice, and Ifrael woidd none of 
me. 2. When any thing is made equal to Chrifl:, 
much more when any thing is preferred to him, he is 
/ undervalued and not efteemed of; when he gets little 
or none of people's care and labour, little of their 
time, little of their love and delight, few or none of 
their thoughts, l^c. but they are quite carried away 
after other things ; for whei-e the treafure is, there the 
heart will he aljo ; and were Chrifl; our treafure, and 
precious in our efl:eem, our hearts would be more fet 
on him ; but it is llrange, fad, and even aftonifliing 
to think, how little our fpirits are excrcifed with the 
thoughts of Chrift, how little they are taken up with 
longing for him and delighting in him, and yet we 
will think that we efl:eem him. 3. Our Loid is under- 
valued when he is not made ufe of, and employed, 
and trufled to as an able and fufficlent Saviour. If 
there be a learned and fidlful phyficlan in a city in all 
or mofl: difeafes, or an able lawyer to plead all caufes ; 
if men have difeafes to be cured, and caufes to be 
pleaded, and yet do not employ fuch a phyficlan or 
fuch a lawyer, but go to fome other, though far lefs 
ftillful and able, they undervalue him; it is even fo 
here, when ihqii have many fins, and they feek not to 


Serm. 18. ISATAH LIII. Verfe 2, 3. 315 

him for pardon, many, not only temporal wants, but 
alfo and mainly, many fpiritual wants, and do not ac- 
knowledge him in them, neither leek to him for fup- 
ply of them, many predominant evils ; and they feek 
not to him to mortify them, many fnares and tempta- 
tions, and they do not make ufe of him to prevent and 
lead theni by them, and many fpiritual caufes to be 
pleaded before God, or at his bar, and they do not 
employ him as advocate to plead for them. 4. He is 
undervalued when men think not themfelves happy 
enough in him, nor fafe enough in bargaining Vvith 
him, and when he doth not fatisfy and fully content 
them, as if he were yea and nay, and as if all the pro- 
mifes were not yea and amen in him ; when he is not 
credited entirely, and reded upon, he is not edeeni- 
ed of, hence he complains, John v. Ve will not come 
to me that ye might ha-ve life : and Matt, xxiii. How 
often would I have gathered you and ye ivoidd not ? He 
would, to fay fo with reverence, fain do them a good 
turn, but they will not truft him. O ! how much 
undervaluing of Chrilt is there even among believers, 
when they hold and draw with him, entertain jealou- 
fies and fufpicions of him, fcarcely credit him, and 
when they do at any time credit him, are in a man- 
ner ready to take back their word again. How often 
are creature- comforts over- valued by them ? And how 
often are the confolations of God of fmall account with 
them ? Thefe, and many other ways are they, even 
they, in fome confiderable meafure and degree guilty 
of under valuin'T of Chrilt. 


Ufe 2. Take with this fm, acknowledge and feek 
pardon for it ; it were a good token of fome tender- 
nefs, to be mourning for enmity againfl: Chrift, and 
for undervaluing of him, as well as for drunkennefs, 
fornication, theft, or any other grofs fin. And where 
that gracious and right mourning that is fpoken of, 
Zech. xii. 10. comes, it will be in fpecial for this un- 
dervaluing of Chrifl to the height of piercing of him-^. 

R r 2 Wc 

3i6 IS J J A H LIII. Vcrfe 2, 3. Serm. 18, 

We would afli/any of you that think ye repent, if this 
fnj of flighting him hath pierced you as it did thofe, 
Acb ii. ? It may be, fomc think themfelves fo cleanly 
and perfect, that yc have not many (ins to mourn for, 
O ! dreadful miitake ; but though ve had no more, is 
not this enough that ever there fliould have been en- 
mity in your bofom to Chrift ? And fhould not this 
prick you ta the very heart, that ever ye fhould have 
lb undervalued him ? But readily they that fee fevi^efl 
fms in thj^mfelves, will own this fin leail. 

life 3, It ferves to be a warning to all men in na* 
ture, to confider what their condition is. Do ye that 
have t])is enmity, and are undervalners of Chrift, 
know what is in your hearts? And do ye confider 
what poituie ye \vill be found in, if grace make not a 
change in the day of Chrilt ? ye will be found amongft 
thefe defpif^rs and haters that would not have him to 
reign over ihem. How will ye dare to appear, or in. 
what pollute will ye appear before him, when he 
whom ye dsfpifed Ihall come in the glory of his Fa- 
ther will all the holy angels with him, and fliall fit 
vpon the throne of his glory ? And yet appear ya 
mult, Hpvfc' will the confcience then gnaw, and the 
heart be aiFrighted ? How will challenges awaken, yea 
lling and prick you on this ground, that the Son of 
God, the Heir of all things, the Lord of lords, and 
King of kings, who propofed marriage to you, was 
undei'valued, and a match with him made light of, 
and that a thing of nought was put in his room and 
place? Will not this be a horrible accufation in that 
day ? And if ye would confider what will be their po- 
llure that mocked and buiieted him, and plucked olf 
his hair, that nodded with the head, and cried aha, 
'cind bade him, come dow^n from the crofs, that did 
fcourgc him, and hang him upon the ciofs betwixt 
two thieves ; fuch a poilure will all of you be in who 
have defpifed and direiicemed him ; ye will meet with 
4hat fanxe fad feutence, Bring out iheje mine e?icniies 


Germ. 18. ISJIAH Ull, Verfe 1, ^, 317 

ihal would not thnt J pouhi reign over them, andJJay 
them before mc. O ! what a (Iraag^ punifliment, fup- 
pofe ye, will that be, when the Saviour of finners 
fliall Itand by and look on, till he fee vengeance exe- 
cuted on finners that defpifed him ? Think on it, for 
there is inch a day coming, v-'hen ye muft all appear 
before hiin, and when your accounts will be cafl: up, 
Suifer not yourfelves to be cheated into an opinion 
that it will be accounted a little fiii to be found under 
this guilt of defpifmg Chrilt, and let not one of you 
put it off himfelf, and over upon another ; they will 
be found delpifers of him that would never own it, 
nay, even many. that have preached him, and that 
would have been angry at prophanity in others, as 
may be gathered from Matth. vii. 22. 

The \th Ufe ferves to commend this to you as a 
piece of your duty, to ftudy to know Chrill:, and to 
have the fuitable impreffion of Chrill and of his worth, 
as the great means contributive to the bringing you to 
credit him, and believe on him, and to the removing 
a main obitrucllon that hindeis your faith, and that 
is the undervaluing of him; for if undervaluing of 
him be the great caufe of unbelief, and that which 
mainly obllrufts faith, then the eileeming of hiin 
from a due impreilion of his worth, muft be a great 
means of, and help to faith ; and the more he be ef- 
teenied of, the more will he be believed on. It hath 
an attractive virtue \o draw finners to love him, a 
fcrewing virtue to fcrew up tiie affcclions towards him; 
and withal a fixing and eitabllfliing virtue to fettle and 
flay the foul upon him by believing. The foul that 
from the right imprelfion of his worth efleems him, 
know^s that it may truft to him, for he is holy and 
true ; and hence it is, that the great thing that be- 
lievers take to ground their prayers upon, is fome 
excellency in God, fome one or other of his titles and 
attributes upon which they fix, to bear them up, un- 
der and againfi any difliculty that preffeth hard upon 


3iS ISAIAH LIIT. Verfe 2, 3. Serm. iS. 

them. This fixes alfo their hope and expedation of 
attaining to any good thing that they want through 
him : And therefore upon the one fide we would com- 
mend to you the ftudy of Chrifl's worth, and upon 
the other, an high eitimation of him, as that which 
will fix your faith, and love, and hope on him. This 
we fee to be in a high degree in Paul, Phil. iii. / ac- 
count all things^ faith he, to be but lofs and dung for the 
excellency of the knowledge of fmn, and his tranfcendent 
worth ; ye (hould not think it lofl labour, to read and 
ftudy thefe places of fcripture, that fhew what our 
Lord Jefus is in his perfon, natures, and offices, that 
ye may have the faith of his God-head fixed, and may 
be clear as to the excelling fulnefs that is in him ; as 
namely that of, Ifa. ix. 6. To us a child is born, to us 
afon is given, the government fl:)all be upon his fhoulders, 
and his name Jhall be called. Wonderful, Counfellor, the 
mighty God, the everlajling Father, the Prince of peace ^ 
cf ivhofe kingdom and government there foall be no end. 
And to fludy his excellent properties, his eternity, 
omnipotency, faithfulnefs, mercy, l5'c. common to 
him with the Father and Holy Ghoft ; and the excel- 
lent qualifications that as Mediator he is replenifhed 
with ; being full of grace and truth, and in all things 
having the pre-eminency ; See Col. i. John i. 14. 
and Heb. 1, 2, 3, ^c. The reafon why we prefs you 
to this, is not only that ye may have a more clear the- 
ory and contemplation ; but alfo and mainly that your 
afl'eclions may be dilighted in him, and that your faith 
may without Itop or hefitation come to give him cre- 
dit. Ignorance of Chrifl breeds difeftimation, and 
difeflimation makes you not to give him credit, and 
thus ye are kept at a diftance from him.- There is no 
fludy more pleafant, more precious, and more profi- 
table. Here then is a tafk for you that aflc what ye 
fliall do ? even to read and fludv the excellency of Je- 
fus Chrift, and to labour to have it well fixed in the 
imagination of the thoughts of your hearts ; it will 


Serm. 18. ISAIAH LIII. Verfe 2, 3. 319 

give you notable diretlion what to do, even that which 
is well-pleafing to God, and may be very profitable to 
you through his blelling. 

Ufc 5. See here the great neceiTity and conveniency 
of ftudying the difefleem of Chrift that is in us, as 
well as of If udying the worth that is in him, and vi'hat 
he hath out of love fuffered for us : Thefe two are put 
together in the text ; it being as needful for us to be 
as well acquainted with the one as with the other. 
We fhall give you this ufe in two fhort dodrines ; the 
firll whereof is. That it is a neceifary duty for the 
hearers of the gofpel to Ifudy thoroughly, and to be 
convinced of, and clear in their difefleem of Chrifl, as 
well as of his worth and excellency, becaufe it awa- 
kens repentance, and maketh it flow, and thoroughly 
humbleth the fmner, when he findeth this defperate 
wickednefs and perverfenefs to be in himfelf, and ma- 
keth him truly to loath and abhor himfelf; and un- 
lefs this defperate wickednefs be feen and felt, that 
great and bitter mourning fpoken of, Zech. xii. lo, 
will never flow forth. 

The 2d. is. That where folk have any jufl eftimation 
of Chrifl and of his worth, and are fenfible of the evil 
of unbelief, there will alfo be fome fenfe of the fm of 
undervaluing of him ; and the more fenfe they have 
of the evil of unbelief, they will be the more fenfible 
of their undervaluing of him. And will with the pro- 
phet here cry out. He was dcfpifed^ and we ejlecmcd 
him not : And from both thefe ye may fee the necefTity 
of fludying to find out this corruption ; the fearch and 
difcovery whereof will let you fee into the evil and per- 
verfenefs of your nature, and fo deeply humble you; 
and alfo ferve highly to commend Chrifl and his grace 
to you ; and without the difcovery of this corruption, 
it is impofTible ever to be humble thoroughly, or to 
have right thoughts of Chrifl and of his grace. 

Ufe 6. It ferves to let us fee the necefTity of believ- 
ing in Chrifl, and of the imploying of him j becaufe 



%2Ci JiAIAH LIII. Verfe J,, 5. Serm. 19. 

there is no other way to be free of the challenges of 
undervaluino- of and not cfleeminjj^ of him, but by re- 
ceiving of him, and believing on him. 

A yth life may be added, and is. That the more 
there be that defpife Chriil, and the jG^r eater difficulty 
there be in believing on him, the more realon have 
they to be thankful in whom he gracioufly works any 
fuitable eftimation of himfelf, and brings them to be- 
lieve on him. Thofe who have got any glimpie of his 
glory which hath lil'ted him high in their eliimatlon 
to the drawing forth of their faith and love after him, 
fliould praife him for it. It is he, and only he that o- 
pened your eyes to fee him, and gave you that efti- 
raation of him, and circumcifed your hearts to love 
him ; let him therefore have all the praife anfl glory 
of it. This is the word of God : and mav he himfelf 
blefs it to you thro' Jefus Chrifti 


Isaiah LIII. Vcrfc 4, 5. 

Verfe 4. Si/rcly he hath home our griefs^ and carried 
our for r 01V s : yet ive did ejleem him Jiricken, fm'iitcn 
of God^ and afJided. 

Verfe 5. But he was wounded for our tranfgrcjfiom^ he 
ivas brufed for our iniquities : The chaftfement of 
our peace was upon him, and with his Jtripcs we are 

^HIS is a moft wonderful fubjed that the prophet 
is here difcourfing of, even that which concern- 

Serm. 19. ISJIJHUU. fV/^ 4, 5. 321 

eth the fuflerings of our blefled Lord Jefus, by way 
of predidion fevcral hundreds of years before his in- 
carnation. It was much that he was to be a 7!utn of 
Jorrows, and acquainted ivit/j grief ; but this was more, 
that be was dcfpifed, and ivc ejiecmcd him not. There 
is wonderful grace upon the one fide, that our Lord 
became fo very low ; and wonderful contempt and en- 
mity on the other fide, that we defpifed him, and ef- 
teemed him not, even becaufe of his lownefs. 

In the words now read, and that follov.-, the pro- 
phet fets himfelf to remove the offence that men took 
at our Lord's humiliation, by ihewing them, that al- 
though he became fo low, yet he was not to be the lefs 
eileemed for that : And the ground which he lays 
down to remove the offence is in the firft words of the 
text, which in fum is this, that there was nothing ia 
himfelf wherefore he fhould have been brought fo low, 
there was no fin in him, neither was there any guile 
found in his mouth, but he. was gracioufly pleafed to 
take on him that which we fliould have born ; and 
-therefore men ought not to flumble, and offend ac 
his (looping to bear that which would with its weight 
have cruflied them eternally ; and that he did this to 
make their peace with God. In the 6tb verfe, he 
fliews how it came to pafs that he (looped fo low. All 
ive, faith he, lih Jheep have gone ajtray, a?id turned 
every one of us to our ozvn ivay, and the Lord laid on 
him the iniquity of us all. We had lolt ourfelves, but 
God in the depth of his eternal wifdom, love, and 
good-will, found the way to fave us ; wherein, to 
fpeak So, a covenant was tranfacled betwixt God and 
the Mediator, who becomes anfwerable for our fins, 
which are transferred on him. I'rom the yth verfe to 
the io/Z>hegoes on, (hewing the execution of this 
tranfaclion, and how the bondfman performed all ac- 
cording to his engagement ; and from the \oth verfe 
to the clofe, we have the promifes made to him for 
his fatisfadion. The fcope is, to remove the fcandal . 

Vol. I. No. 3. S f of 

322 ISAIAH LIII. Vcrfe 4, 5. Serirt. 19. 

of the crofs, fo to hold out our Lord's pmTiiinj^ the 
work of" fatisfaftion to the juflice of God for eled fin- 
ners, and the good fuccefs he had in it. 

In the ^th and c^th verfes we have three things, i. 
This ground alTerted, Surely he bath borne our griefs^ 
and carried our forrowsi 1. Mens enmity aggravated 
from this, Vet ive did ejiecm him Jlricken^ fmittcn of 
God, and afflicted. In the very mean time that he 
condefcended to (loop fo low for us, and to bear that 
which we fliould have borne, we efieemed him but 
little, we looked on him as a man under a plague. 
3. This is more fully explained, ver. 5. But he ivas 
wounded for our tranfgrcJJiQns, he was bruifed for our 
iniquities^ he was fo handled for our fms; and the 
chajiifement of our peace was on bini^ that which made 
our peace with God was on him ; By his" Jlripes we 
are healed^ the ftripes that wounded and killed him, 
cured us. 

We have here then rather as it were a fad narra- 
tion, than a prophefy of the gofpel, holding out a 
part of our Lord's fuiferings, yet a clear foundation 
of the confolation of the people of God ; it being the 
ground of all our faith of the pardon of fin, of our 
peace with God, and of our confident appearing be- 
fore him, that our Lord was content to be thus dealt 
with, and to give his back to thefniiters, and his cheekf 
to them that pluckt off the hair. 

We fhall clear the words in the affertion, which will 
ferve to clear the words of the whole chapter, and al- 
fo of the doctrines to be drawn from it. i . The thing 
that Chrift bore is cdWedi griefs and forroivs^ by which 
we underftand the effects that fin brings on men in 
the world ; for it is the fame that in the ^th verfe is 
called his being wounded for our tranf\re[Jions^ and 
bruifcd for our iniquity : It is a wounding that iniqui- 
ty caufeth, and meritorioufly procureth ; it is not fin 
itfclf, but the effe6t of fin, to wit, the puniflnnent, 
the forrow and grief that fin bringeth with it, called 


Serm. 19. I S A IJ H Ull. Ver/e 4, $, 32.3 

griefs and forrows ; partly becaufe grief and forrow is 
neceffarily joined with fin, partly to fhevv the extrem- 
ity and exceeding greatnefs of this grief and forrow, 
and the bitter fruits that fin brings with it. 2. How 
is it faid that Chrift hath borne and carried their griefs 
and forrows? By this we underftand not only Chrift's 
removing them, as he removed ficknell'es and difeafes, 
as it is faid, Matt. vlii. 16, 17. but alfo, and mainly, 
his actual and real enduring of them, as the phrafe is 
frequently ufed in the fcripture ; That man Jhall beat- 
bis iniquity, or he fhall bear his fin, Lev. v. and ma- 
ny other places ; it fets out a real inflicting of the pu- 
nifliment that fin deferves, on him. 3. That it is faid 
our griefs, and our forrows, it is not needlefly or fu- 
perfluoufly fet down, but to meet with the offence that 
men take at Chrift's humbling himfelf fo low. As if 
he had faid, what mean you to ftumble at Chrift's 
coming fo low, and being fo afflicled ? It was not for 
his own fins, but for ours, that he was fo handled ; 
and they are called our griefs and forrows, i. Becaufe 
we by our fins procured them, they were of our de- 
fervlng, and due to us, the debt was ours, though he, 
as our furety, took it on himfelf. 2. Becaufe, tho* 
the elect have diftin£t reckonings, and peculiar fins, 
fome more, fome fewer, fome greater, fome leffer, 
yet they are all put to Chrift's account; there is a 
combination of them, a gathering of them all on him, 
as the word is, ver. vi. He hath laid on him, or made 
to meet on him, the iniquities of us all. 

The meaning then of the alfertion is this ; furely 
this is the caufe of Chrift's humiliation, and this makes 
him not only to become man, but to be a mean, poor 
man, and have a comfortlefs and alllicted life in the 
world, that he hath taken on him that punifhmcnr, 
curfe, and wrath that was due to us for our fins ; and 
therefore we ought not to be oifended and ftunibled at 

Now becaufe Socinians, the great enemies of Chrift's 
S f 2 fatisfaction;, 

324 IS^IJH Ull. Ver/e 4,S' Serm. 19. 

fatisfaclion, and of the comfort of his people, labour 
to elude this place, and to make Chrifl; only an ex- 
emplary Saviour, and deny that he really and actual- 
ly did undergo thefe griefs and forrows for the fins of 
the ele6l ; we fliall a little clear and confirm the expo- 
fition we have given. The queftion is not about tak- 
ing away of fm, but about the manner of removing it. 
They fay that it is by God's pardoning of it without a 
fatisfaclion. We fay it is by Chrifl's fatisfadlion ; fo 
the difficulty in expounding the words, is, whether 
to expound them of Chrifl's removing our forrows 
and griefs from us, or of his bearing of them for our 
fins, and fo really taking them away : And that this 
fcripture means not a fimple removing of them, as he 
did remove ficknefs. Mat. viii. 17. but a real taking 
them on himfelf, and bearing them in order to the fa- 
tisfaftlon of the juftice of God for our fins ; we fliall 
give thefe reafons to confirm it: i. Becaufe thefe 
words are to be underflood of fuch a -bearing of for- 
rows and griefs, as made Chrifl to be contemptible 
and defpifed by others : This is clear from the fcope ; 
for they are given as a reafon why Chrifl was rejected 
and defpifed, as a man of forrov/^, and acquainted 
with grief; and why men fnould not Humble at him 
for all that; becaufe it was for them. Now, Ifihe 
had only removed forrows from them, as he did fick- 
nefs, it had not been a caufe of his forrow and grief, 
nor of any man's flumbling at him, but had rather 
been a caufe of his exaltation in mens efleem ? But it 
is given here as a caufe of that which went before in 
the fiifl part of the 3^/ ver. and alfo a reafon why men 
Ihould not flumble at him, and withal an aggravation 
of their guilt who did flumble at him. Now it is clear, 
that the ground of the Jews defpifing and mocking 
him, was not his removing of ficknefles and difeafes, 
but his feeming to be given over unto the power of 
death. 2. Becaufe that which is called here benrhif^ 
<^ forroivs and griefs^ is in the words following called 

a being 

Serm. 19. ISJIJHUll. Ver/e 4, S- 325 

a being icounckd for our tranfgrejfiom, which Imports 
not only that he was wounded, but that our iniqui- 
ties were the caufe of his being wounded, and that 
the defert of them was hiid on him. 3. This wound- 
ing is holden forth to be the ftripes whereby lue 
are healed ; and all we like Jljcep ha've gone ajiray, 
and the Lord hath laid on him the inqinties of us all ; 
we did the wrong, but he made the amends j . and 
it was fuch a wounding as proves a cure to us, and 
makes way for our peace and reconciliation with 
God ; and fuch, as without it there is no healing 
for us; for by his firipes we are healed; it is by 
his fwallowing up the river and torrent of wrath that 
\vas in our way, and would have drowned us eternally, 
had not he interpofed for us, that we efcape. 4. Con- 
fider the. parallel places to this in the New Teftament, 
and we find that this place holds forth ChriR's real 
snd actual bearing of our forrows and griefs : I fliall 
only name three ; ihtfirji is that of 2 Cor. v. 21. He 
hath made him to be fin for m, who knew noftn, that 
we might be made the righteoufnefs of God in him ; 
which can be no other way expounded but of ChriR's 
being made an offering and facrifice for our fins ; he 
not being a finner himfelf but becoming our furety, 
and engaging to pay our debt, and to pay down the 
price for the fatisfaftion of divine juftice : he is rec- 
koned to be the finner, and our fins are imputed to 
him, and he is dealt with as a finner. Kfccond place 
is that of Gal. iii. 13. Chrift hath redeemed its from 
the curfe of the lazv, by being made a curfc for iis, as it 
is written, curfcd is every one thai hangcth on a tree. 
The forrows and griefs that Ifaiah fays here, he fnould 
bear, and there expounded by the apoflle, to be his 
being made a curfe, or his bearing of the curfe that 
we fliould have born ; it is not meant fimply of his re- 
moving the curfe from us, but it alfo fets forth the 
manner how he removed it, to wit, by his own bear- 
ing of it himfclfj being nailed to the crofs, according 


'^iS ISJfAH LIU. Ver/e4,^, Serm. 19, 

to the threatening given out before. The third place 
is that of, 1 Pet. ii. 24. W/jo, bis ownfelf bore our fins 
in bis own body on the tree ; where there is a direft 
reference to this phice of Ifaiah^ which is cited for 
confirmation of what the apoflle faith, and every word 
is full and hath a fpecial fignificaiion and emphafis 
in it, He bis ownfelf bore, the fame word that is here, 
and oicr fins and in his own body, and on the tree ; in- 
timating the loweft (lep of his humiliation, by whofe 
ftripes ye were healed ; for ye were as Jheep going a- 
ftray, he. By his bearing of our fins the burden of 
fin was taken off us, and we are fet free. 

I know that place of Mat. viii. 17. hath its own 
difficulty, and therefore I fliall fpeak a word for clear- 
ing of it; he hath fpoken, verfe 16. of Chrift's /^d"^/- 
ing all that were fick, and then fubjoins in the 1 7th 
verfe. That it might be fulfilled which was fpoken by 
Ifaiah the prophet, faying, Himfelf took our infirmities 
and bore our fickneffcs ; whereupon thefe enemies of 
Chrifl would infer, that this place of fcripture hath 
no other, nor further meaning, but of Chrift's cur- 
ing of fome fick people, and of the deputed or com- 
mitted power which he hath to pardon fins ; but we 
fuppofe that the reafons which we have already given 
makes it clear, that this cannot be the meaning of the 
place, to which we fliall add firfl a reafon or two, and 
fecondly give you the true meaning of it. 

The reafons why this cannot be the meaning of the 
place, are, i. Becaufe Acts viii. 32. this fcripture is 
fpoken of as being daily a fulfilling by Chrifl ; and 
therefore it could not be fulfilled in thofe few days 
wherein he was in the fiefli upon earth. 2. Becaufe 
this bearing of our griefs and forrows is fuch a piece 
of Chrill's humiliation, as thereby he took on himfelf 
all the griefs and forrows of all the ele£t at once, both 
of thofe who lived in Ifaiah's time, and of thofe M-ho 
lived before, and fince his time, and therefore can- 
not be rejflricled to the curing of temporal difeafes in 


Serm. 19. I SJ IJ H Ull. Verfi 4., 5, 32/ 

the days wherein he was on earth ; nay, not the par- 
doning of the fins of the eledt then living, there being 
many eleft before and fince comprehended in this his 
fatisfa£tion for the fins of the elect that were dead, and 
to be born, as well as for the fins of them that were 
then livincr. 

2. For the meaning of the place, i. We are not to 
look on Chri(l*s curing of fickneifes and difeafes. Mat. 
viii. 16. as a proper fulfilling of this place, Ifa. liii. 4. 
but as many fcriptures are fpoke of by way of allufioa 
to other fcriptures, fo is this ; there is indeed fome 
fulfilling of the one in the other, and fome refem- 
blance betwixt the one and the other, and the refem- 
blance is this, even to fhew Chrift's tendernefs to 
the outward condition of mens bodies, whereby he e- 
videnced his tendernefs and refpeft to the inward fad 
condition of their immortal fouls, whereinto they 
were brought through their fin ; the great thing aim- 
ed at by the prophet. 2. If we confider the griefs and 
forrows that Chrifl: bore complexly in their caufes and 
effects, he in healing thofe of difeafes and ficknefles-i 
bore our griefs, and carried our forrows ; becaufe 
when he took on our debt, he took it on with all the 
confequences of it ; and fo, though Chrift took on no 
difeafe in his own perfon, for we read not that he was 
ever fick ; yet in taking on the debt in common of 
the eledl, he virtually took on all fickneifes and difeafes, 
or what they fuffered in the difeafes, or fhould have 
fuffered, he took it on together ; and hereby he had 
a right, to fpeak fo, to the carrying them olT, he had 
refpect to the caufe of them, to wit, fin ; therefore to 
fuch as he cured, he fays very often. Thy fins be for^ 
pven thee ; he ftudied to remove that in moft of them 
he did deal with ; and fo looking on our Lord as ta- 
king on our fins complexly, with the caufe, as having 
a right to remove all the effects of fin, evidencing it- 
felf in the removing of thcfe difeafes, whereof fin was 
the caufe, thefe words may be tlrus fulfilled ; and fo 


328 ISAIA II LIII. Vtrfi.4, 5. Serm, 19- 

they arc clear, and the doctrine alfp ; we have here 
no mere exemplary Saviour that hath done no more 
but confirmed his doctrine, and given us a copy how 
to do and behave, but he hath really and atlually borne 
our forrows and griefs, and removed our debt, by un- 
dergoing the punilhment due to us for fin. 

Obferve here lit. That fm, in no flefli, no not in 
the elecl: themfelves, is without forrow and grief j tri- 
bulation and anguifli are knit to it, or it hath thefe 
following on it ; or take the doctrine thus. Wherever 
there is fin, there is the caufe of much forrow and 
grief, it is the plain alfertion of fcripture, Rom. ii. 
8, 9. Indignation and laratb^ tribulation and anguijh 
upon every foul of man that doth evil ; which one place, 
putting the four words together, fays, i. That there 
is forrow mod certainly, and infeparably on every 
foul that hath finned. And 2. That this forrow is 
exceeding great, (which may alfo be the reafon why 
this forrow is fet out in two words in the text) there- 
fore four words are ufed by the apoftle to exprefs it. 
It is not our purpofe here to difpute, whether God in 
his juftice doth by necellity of nature punifli the fm- 
ner ? Thefe three things confidered, will make out 
the doctrine, which is. That there is a neceflary con- 
nexion betwixt fin and forrow, and that this forrow 
mufl needs be very great ; i. If we confider the ex- 
ceeding unfuitablenefs of fin to the holy law of God, 
and how it is a diredt contrariety to that moil pure 
and perfe6t law. 2. If we confider the perfectly holy 
nature of God himfelf, The righteous Lord^ faith the 
Pfalmift, Pfal. xi. 7. loveth righteouficfs ; and the pro- 
phet, Hab. i. 13. fays. He is of purer eyes than he can 
behold evil, and he cannot look upon iniquity ; and tho* 
we need not to difpute God's fovereignty, yet it is 
clear that'he is angry with the wicked every day^ Pfal. 
vi. II. and he will by no means clear the guilty, Exod. 
xxxiv. 7. and that there is a greater fuitablenefs in 
this inflicting forrow and grief on a finner that walks 


Serm. 19. ISJtJH LIII. Ver/e 4-, 5* 32^ 

trary to him, thaii there Is in {hewing him mercy ; 
and there is a greater iuitablenels in his fliewing mcr- 
ty to an humbled finner, that is aiming to walk holily 
before him. 3. If we confidef the revealed will of' 
God in the threatningj who hath faid, Tbe day that 
thou eatcjl thou jb alt furely die. We may fay there is, 
as they fpeak in the fchools, a hypothetic neceffity of 
grief and forrow to follow on fin, and that there is a 
neceffary connection betwixt them ; and this may very 
• Well Hand with the Mediator's coming in, and inter- 
pofing to take that grief and forrow from us, and to 
lay it on himfelf ; but it was once ours becaufe of our 

If it be afl'Led what grief and forrow this is ? We 
faid it is very great, and there is reafon for it ; for 
though our atS of fin, i. As to the fubjecl that fins, 
man : And 2. As to the ad of fin itfelf, a finful 
thought, word, or deed that is foon gone, he Jinite ; 
yet if we confider fin, 1. In refpect of the object a- 
gainft whom, the infinite God. 2. In refped of the 
abfolute purity of God's law, a rule that bears out 
God's image fet down by infinite wifdom, and that 
may be fome vi'ay called infinitely pure ; and fin, as 
being againft this pure rule, that infinite wifdom hath 
fet down ; and 3. If we confider it in refpecl of its 
nature, every fin being of this nature ; that though it 
carinot properly Wrong the majelfy of God, yet as to 
the intention of the thing, and even of the finner, it 
v/rongs him ; fin in theic rcfpecls may be called in/i- 
niie^ and the wrong done to the majefiy of God there- 
by, mav be called infinite ; as thole who built Babel, 
their intention in that work breathed lorth infinire 
Vv^rong to God, as having a direct tendency to bring 
them off from deperidance on him ; and fo every fin, 
if it had its will and intent, would put God in fubor- 
dination to it, and fet itfelf in his room; and there* 
fore fin, in fome refpeO", as to the wi ong againfl God, 
is infinite. 

Vol. I. No. 3. T t 2. Ob* 

330 ISJIAH Ull. Ver/e 4, S- Serm. 19. 

2. Oh/crvc, That the real and very great Ibrrow 
that the fins of the eleft deferved, our Lord jefus did 
really and a<5lually bear and ftift'er ; as we have ex- 
pounded the words, and confirnied the expofition 
given of them, ye have a clear confirmation of the 
doclrine from them. i. Griefs and forrows in the 
plural number, fliew intenfnefs of forrow and grief. 
2. That they are called ours^ it fliews our propriety in 
them, and 3. That it is faid Chriit bore them; thefe 
concur to prove the dofftrine, that the fame forrow 
which the fins of the eled deferved, Chriil bore : It 
not only fays, that our Lord bore forrows, but tho 
forrows, that by the fins of the elect were due to 
them ; and fo there was a proportionablenefs betwixt 
the forrows that he bare, and the forrows they fhould 
have endured ; he took up the cup of wrath that was 
filled for us, and that we would have been put to 
drink, and drank it out himfelf; fuppofe that our 
Lord jiad never died (as bleffed be his name, there is 
no ground to make the fuppofirion) the cup of Ibrrow 
that the eleft would have drunken eternally, vi-as the 
fame cup that he drank out for them : It is true, we 
would dillinguifh betwixt thefe things that are ejftnti' 
ally due to fin as the punifhment of it, and thefe things 
that are only accidentally due to it; the former Chrift 
bare, but not the latter. To clear both in a word or 
two, 1. Thefe things effentially due to fin as neceffa- 
rily in the threatning. The day thou eaicft thou jhalt 
Jurely die ; and in the curfe of the law according to 
'that, * Curfcd i& every one that abides not in all things 
* that are written in the book of the law to do them,* 
are death and the curfe, thefe are elfentially the defert 
of fin ; in which refpedt it was not only neceffary that 
Chrift fhould become man and fuffer, but that he 
fliould fuiTer to death, or Ihould die ; and not only 
fo, but that he lliould die the curfed death of the 
crofs, as the threatning and curfe put together hold 
out : And as to all thole that he underwent, and met 


Scrm. 19. ISA U 11 LIII. Verfe 4, 5. 331 

with before, and at his death, they were the accom- 
plifliment ol the ihrtatning due to us, and fuhilled in 
and by him in our room ; fo that as he himfelf faith, 
J^uke xxiv. 6. ' O fools and How of heart to believe 
' all that the prophets have fpoken ; ought not Chriit 

* to have fufiered thefe things, and to iiave entered 

* into his glory?* Therefore he behoved to be in ago- 
ny, and to fweat great drops'of blood, to be crucified, 
and die, and to be laid in the grave. 2.^The things 
which we call accidentally due to fin, are mainly two. 
I. That horrible defperation of the damned in hell, 
where they gnaw their tongues for pain, and biaf- 
pheme God. This we fay is not properly and elfen- 
tially the defert of fin, but only accidental. 1. In re- 
fpeft of the creatures inability to bear the wrath that 
fin deferveth ; and hence arifeth not only a finlefs 
horror which is natural, but a finful defperation. 2. 
Add to this inability of the creature, the enmity there- 
of, wherebv it cometh to thwart with and contradict 
the will of God ; hence the defperation not only arif- 
eth, but is increafed : Now, our Lord Jefus not be- 
ing fimply a creature or a man, but God and man in 
one perfon, he was able to bear the forrow and wrath 
due to the ele6t for their fin ; and their being no 
quarrel, nor ground of any quarrel betwixt God and 
him, on his own account, though he had a finlefs 
horror at the cup of his Father's difpieafure, when 
put to his mouth; yet he had no finful defperation. 
The fecond thing accidentally due to fin, is the eter- 
nal duration of the wrath or of the curfe, becaufe the 
finner being a mere creature, cannot at one flitpck 
meet with the infinite wrarh of God, and fatisfy ]uf- 
tice at once, therefore the Lord hath in his wifdom 
and juftice found out a way of fupporting the creature 
in its being, and continuing it for ever under wrath, 
becaufe it cannot, being finite, fatisfy infinite juftice : 
Bur our Lord being God ana raan, being of infinite 
worth and value, and of infinite ilrengthj was •au'j'xo 

T t 2 fatiiifv 

332 ISAIAH LIII. Verfe 4, 5. Serm. 19, 

fatisfy jufllce, and bear at once, that which the eled: 
could never have borne ; yet he had the eflentials of 
that which fin deferved, to wit, Death and the curfe 
to meet with, and did adually meet with them, as 
the hiding of his Father's face, and the fufpending 
and keeping back, of the confolation, that by virtue 
of the perfonal union flowed from the God-head to th^ 
man-head : And he alfo had the adlual fenfe and feel- 
ing of the wrath of God, the awakned fword of the 
juflice of God actually fmiting him ; fp that men won- 
dered how he could be dead fo foon. We fliall only 
add a word or two of reafons for clearing and confirm- 
ing the dodrine ; and for proof of it, thefe three 
things concur, i. That fms defert by God's appointr 
rnent, is to have forrow following it, 2. That by 
God's appointment according to the covenant of re- 
demption, the Son of God undertook thyt fame very 
debt that was due by the ele£l. And 3, That it was 
God's defign not to pals one of their fins, without far 
tisfadlion made to juftice, but to put at the furety for 
them all ; for the declaration of the riches and glory of 
the free grace of God, when the finner is delivered, and 
not put to pay : And for the declaration of the holy fe- 
verity <\nd juftice of God, when not one farthing is 
owing, but the furety muft needs pay it ; and that both 
thefe meeting together, there may be to all generations; 
^ (tanding and fhining evidence of the unfearchable 
riches both of God's grace and of his juftice. 

This is a fweet doctrine, and hath Fuany maffy, fub- 
ftantial, and foul-refrefhing ufes : Out of this eater 
comes meat, and out of the ftrong comes fweat. This 
being the marrow of the gofpel, holding forth, not 
only Chriit's fufterings, but that he futfered not at 
random, or by guefs, but that he fuffered the forrows 
and griefs that we fhould have fuffered ; and though 
the equivalent might have been received, yet he would 
ii:^eds uudcigi^ tl.<* fame fufferings in their eflentials ; 
Yfliich may excsedingly coufirrn the faith and hope of 


believers in him, of their exemption and freedom 
from the wn\th and curfe of God, feeing he fufFcred 
the fame that they fliould have fuffered, had not he 
interpofed betwixt them and it, as their bondfman. 
and furety. 

Ufe I. Hereby we may know what an evil and bitter 
thing fin is, that have fuch effects ; would to God we 
could once prevail this far with you, as to make you 
conceive and believe, that fin hath forrow and grief 
infeparably knit to it, and that the finner is miferable 
and liable to death, and to the curfe of God : And 
there is no difference but this, that finners are infen- 
fible how rniferi^ble they are, and fo in greater capa* 
city to be made obnoxious to that mifery. Do yq 
mind this, O finners. That God is angry with you e- 
njcry day ? That indignation and wrath, tribulation and 
angiiiflj^ is to every foul of 7nan that docs evil? Tremble 
to think upon it ; Many of you pafs as good people 
who will be found in this roll : And would ye know 
your condition, and the hazard that ye run ? It is of 
wr?.(h and the curfe of God eternally with defperation 
and blafpheiny : And if that be mifery, fin is mifery, 
or brings it.. And the day comes when there fliall be 
a ftorm from heaven of fire and thunder, that will 
melt the elements above you, and not leave a ftone 
upon a (tone of thefe flately buildings on earth about 
you, in which day finners will be confirmed in the be- 
lief of this truth, That it is an evil and bitter thing tQ 
depart from the living God, 

To prefs this ufe a httle ; there are two forfs of fin^ 
ners, who '■if they would fobcrly let the truth of this 
doclrine fink in their mindSj they would fee their folly. 
The firft fort are thofe who lie quietly under by-palt 
guilt unrepented of, as if the forrow were paft, be- 
caufe the ad is fo, but think not fo, will the juft God 
avenge fin on his Son, and will he let it pafs in you ? 
You that will grant ye are finners, and are under con- 
victions of fm, had n^ed to t^ke heed what follows it : 

354 ISAIAH LIIL Verfe 4, 5. Serm. 19. 

As ye treafure .up fm, ye are treafuring up ivraih a- 
gainji the day of wrath : O wrath is a heaping up in 
Itore for you ! A fccond fort are thefe that go on in 
{ixxy whatever be faid to the effefts of it, and will con- 
fidently put their hand to it, as if there were no (ting 
in it at all, and drink it down as fo much fweet li- 
quor ; but thefc ftolen drinks that feein fweet in fc- 
cret, will be vomited up again with pain, torment 
and forrow : And either it fliall be grief and forrow 
to you in the way of repentance, or eternal grief and 
forrow, when the cup of God*s wrath fhall be put in 
your hand, and held to your head for evermore. 

IJfe 2. By this we may fee a neceflity of making ufe 
of the Mediator Jefus Chrift. It is God*s great mer- 
C}' that he hath given a Mediator, and that the Media- 
tor is come, and that he hath taken on him our debt: 
What v^ould our eternal perifiiing and wallowing in 
lielTs torment with devils have been, to his fufFerings? 
This dodiine therefore faith, that there is a neceflity 
of making ufe of him, and receiving him ; and there- 
fore either refolve to meet with this forrow in your 
own perfons, or betake you to him, that by his inter- 
pofmg it may be kept oft" from you ; weigh thefe two, 
that forrow, death, and the cuife neceifarily follow 
fin : And that Jefus Chrift hath died and undergone 
that eurfe for eled fmners, and then ye will fep a ne- 
eelfity of being found in him, that ye may be free of 
the curfe, v,'hich made Paul make that choice, Phil. 
iii. 8, 9. I count all things dung that I may win Chrijt^ 
and be found in him. Oft-times the allurements of the 
gofpel prevail not to bring fmners to Chriil ; but if 
its allurements do not prevail, will not the confidera- 
tion of the vengeance of God perfuade you ? However 
in thefe two doctrines ye have in fum this, the curfe 
of God following fm, and a free and full Saviour hold- 
en out to you, by whom ye may fliun the curfe, ye 
are invited to make hin\welcome : Choofe you, death 
and life are fet before you, whereby you are put to it, 


Serm. 20. JSAIAH LIII. Verfc 4, 5. ^^^ 

whether ye will adventure to meet with the ciirfe, or 
to make him welcome: Now God himfeif make you 
wife to make the right choice. 


I s A I A PI LIII. Verfe 4, 


Verfe 4. Surely he haih home our griefs ^ and carried 

our forrows : yet ive did ejleem him Jirickcn, f mitt en 

of God, and afflided. 
Verfe 5. But he ivas ivounded for our tranfgrejfmis, he 
^ laas bruifed for our iniquities : The chaftifement of 

our peace was upon him^ and with his firipes we are 


TF we had the faith of that which the prophet fpeaks 
\_ here, and the thorough conviction, who it is of 
whom he fpeaks, we would be in a holy tranfport of 
admiration and ailonifliment at the hearing of it ; that 
it ifs he who is the Prince of life, that was bruifed and 
wounded ; and that thefe bruifes, wounds and firipes 
are ours, were for us, and the price and fatisfadiou 
for our iniquities to divine juflice : And yet that even 
he in the performing of all this, is reproached and 
defpifed by thofe, whofe good he is thus purfuing and 
feeking after, oh how fhould it be wondered at ! 

Thefe words, as we fnewed, hold forth thefe three 

things. I. The caufe or end of Chrifl's fuffering ; 

furcly he hath home our griefs, and carried our forrows, 

which is to remove and take away the fcandal that 

might arife from Chrift's humiliation, defcribedin the 


$3^ tSJIJII Llil. Va/e 4, 5. Sernl.' 2cr. 

foregoing words : lie was low indeed, but there was 
no guile in his mouth ; it was for no quarrel that God 
had at hinifelf, but he undertook our debt, and there- 
fore carried our forrows. 2. The aggravation of 
mens enmity and defperate wickednefs.; that yet not- 
withftanding all this, We ejleemcd him fmitten of God, 
and affllcltd. 3. We have the expofition of the firfl 
part more clearly fet dov/n, But he was ivounded fot- 
our iranfgreJJiGns^ he was briufcd for our iniquities^ &C< 
Where more fully he expounds what in the beginning 
of the 4th verfe he aflferted. 

We expounded the fird part of the words, and 
fliewed that thefe griefs and forrows held forth the due 
defert of fin, called ours, becaufe they are the due 
and particular defert of our fins, and that which they 
procured, and that ChriiVs bearing them, was not only 
meant of his taking away, or removing from us for- 
rows and griefs, as he did difeafes ; but of his real 
undergoing of that which \ve fliould have undergone^ 
even fuch a bearing as made others think him fmitten 
and plagued of God, and fuch as wounded and bruif- 
cd him, even fuch as made him become a curfe for us, 
and fuch as procured healing to us ; all which proves 
that it was a real undergoing of forrow and grief. 

We Ipoke to two dodrines from this part, I. That 
fin hath forrow necelfarily knit to it, and never want- 
eth forrow following it. 2. That Chrlft Jcfus under- 
took the fame forrows, and really bare thefe fame 
griefs that fin procured to the eleclj or that by fin 
were due to them. 

That we may proceed to obferve fomewhat more, 
and for clearer accefs to the doctrine, we fliall fpeak a 
word to a queition that may be moved here. 

What is meant by thefe words, oiir^ we, and us ? 
He hath born our griefs y the Lord hath laid on hira 
the iniquity of us all ; by his flripes we are healed. 
And the rather I would fpeak to this, becaufe through- 
out the chapter we find thefe i>ro?ioufis very frequent. 


Serm. 20. IS AIAH lAW. Vcrfe 4, s- ?>?^7 

We know In fcripture our and us are fometlmes ex- 
tended to all mankind. So luc are all loft in Adam, 
and fin hath a dominion over us all ; and that part of 
the words, verfe 6. All ive like foecp have gone ajlray^ 
may well be extended to all mankind ; fometimes it 
is to be reftridlted to God's eleft, and fo all compre- 
hends only fuch and all fuch : And in this refpecl Qur^ 
us and ivi^ and all^ are contradiftinguiflied from ma- 
ny others in th^p world, and take not in all men, as 
(ral. iv. 26. "Jeriifalem which is above is free ^ which is 
the mother of us all ; which is fpoken in oppofition to 
the bond-woman and her children fpoken of before : 
So that this our^ us and we^ are not to be extended 
to all individual men in the world, as if Chrift had fa- 
tlsfied the juftice of God for all ; but it is to be appli- 
ed to God's eled, feparated in his purpofe from others, 
and in God's defign appointed to be redeemed and fa- 
tisfied for by Chrift : And the words being thus ex- 
pounded, they lead us to this dodrine, that Jefus 
Chrift in bearing the puni(hment of fin, had a parti- 
cular and diftind refpect to fome definite finners. 
For confirmation of it, we (hall not go out of the chap- 
ter, the fcope whereof we would clear a little : And if 
we look through the chapter, we find five grounds to 
clear that thefe words are to be thus reftricled. 

For 1. We are to expound this univerfal with re-, 
fpect to God's purpofe and covenant, the contrivance 
of the eleds redemption, and to the death of Chrift, 
the execution of it ; and fo thefe words, our^ us, ivCy 
all, are and muft be reftricled to thefe, and in them we 
are to find out who they are : Now whofe thefe are, 
we find clear, John vi. 37, 39. in the ^y. ver. where 
he faith. All that the Father hath given me fiall come 
unto me, and ver. 39. This is the Father's will which 
hath fent mCy that of all which he hath given 7ne J Jhould 
lofe nothing : It is in a word thofe whom the Father 
hath given to Chrift, and as many as are given will be- 
lieve. And certainly thofe that are given to Chrift to 

Vol. I. No. 4. U u be- 

338 ISAIAH LIII. Verfe 4, 5. Serm. 20. 

be redeemed by him, are the fame vvhofe iniquities the 
Father makes to meet on him : And thefe are diftin- 
guifhed from thofe not given, John xvii. 6. 1 1 . and 
are called bis Jheep, John x. 15, and 17. Therefore 
doth my Father lo-ve me, becanfe I lay doivn my life, to 
wit, for my flieep. And all the fhain of this chapter 
being to Ihevv God's way of contriving and profecuting 
the work of redemption, and Chrift's executing there- 
of, according to the covenant of redemption : All this 
fpoken of Chrift's fufFering muft be expounded accord- 
ing to that engagement. 2. Whereas it is faid, ver. 
8. For the iranfgrejftons of my people was he ftricken ; 
it is certain, this our and us and ijuc, for whom Chrift 
w-as ftricken, muft be reftrifled to God's people ; that 
is, his peculiar people, who are his by electing love 
as Chrift faith, John xvii. 6. Thine they were, and thou 
gaveft them to me : They are not his, as all the world 
are his, but are contradiftinguifhed from the world as 
his own peculiar, purpofed, defigned people. Sure 
all the world are not God's people in this fenfe, there- 
fore they are called his fheep, and contradiftinguiftied 
from thofe who are not his fheep, John x. 17. and 
therefore we are to look on thefe words, our, us, and 
we, as of equivalent extent with the peculiar people 
of God ; he carried the puniftiment of the fms of all 
God's people that are his peculiar eledion. 3. So 
ver. 10. ' When thou flialt make his foul an offering 
' for fm, he ftiall fee his feed :' Hence we gather this, 
that thofe whofe iniquities Chrift bare, arfe Chrift's 
feed, and for them he purpofely laid down his life, as 
thofe whom he expefted ftiould be faved to fatisfy him 
for the travel of his foul, and for no more ; and thefe 
cannot certainly be all the world, there being fuch 
contradiftinttion betwixt Chrift myftical, or his feed 
comprehending the eleft, and the feed of the ferpent 
comprehending the reprobate and wicked, who are 
faid to be of their father the devil : Thofe are Chrift's 
feed who are fpirituiiUy begotten of him j and thefe 


Serm. 20. ISA lAH LIII. Verfe 4, 5. 339 

doubtlefs are not all the world, and for thefe only he 
fufFered ; fo that our fins here, are the fins of all the 
feed. 4. Look to ver. 1 1 . where it is faid, * By his 
' knowledge fliall my righteous fcrvant juftify many ; 
' for he fliall bear their iniquities :' Where it is clear, 
whofe fins they are that Chrifl: bears ; it is theirs who 
are juftified by his knowledge, or by faith in his blood ; 
and juftiftcation by faith in his blood, and redemption 
by his blood, are commenfurable, and of equal ex- 
tent. Now, it being certain as to the event, that not 
all the world, nor all in the vifible church, are jufti- 
fied by the faith of Chrift ; it muft alfo be certain, 
that the fins of others who are not, nor fhall not be 
juftified, were never purpofely born by Chrift. And 
this ground, as all the relt, will be the more clear, if 
we confider that it is given as an argument why they 
muft be juftified, becaufe he hath borne their iniqui- 
ties. A ^th Ground may be gathered from the laft 
words of the chapter, ' He made interceflion for the 
' tranlgreflbrs :' Whence we may reafon, that Chrift's 
interceflion and his fatisfaftion are of equal extent, he 
fatisfies for no more than he interceeds for : Now, it 
was not for all the world, nor indefinitely and by guefs 
for all in the vifible church that Chrift did interceed, 
but for them that the Father bad given him out of the 
world, John xvii. ver. 9. and 6. Thine they vjcre^ and 
ihoii gavejl them me^ and ver. i o. All mine are thine, 
and thine are mine : Chrift's death being the ground 
of his interceflion, and it being by virtue of his death 
that he interceeded, his death and interceflion muft 
be of the fame extent : He interceeds for fuch and 
fuch finners, becaufe he hath payed a price for them, 
that there may be a good account made of them at 
the laft day. 

The I. iffe of it ferves to clear a great and precious 
truth concerning God's covjjiant, and dilcriminating 
love, whereby he hath put a difl'erence betwixt fonie 
and others. 2. It ferves to ftir tlicm up who are thus 

U u 2 difi'er- 

340 ISAIAH LIII. Vcr/e 4, 5. Serm. 20. 

differenced, to admire at, and to commend his love, 
who hath been gracioufly mindful of them, when o- 
thers are paft by. 3. It ferves alfo to clear other fcrip- 
tures, and this fame chapter, and to teach us not to 
make common to all, the privileges befiowed on 
fome peculiar ones ; and to guard us againfl the vili- 
fying and prophaning of our Lord's fufferings, as if 
he had no fpecial and peculiar defign in them, or as if 
they might be fruflrated in the dclign of them, con- 
trary to the proniife made to him by the Father. 

And therefore here to obviate an objection which is 
made from the 6 verfe, All ivc like Jhcep have ^one a- 
Jlray : Whence fome would infer, that it is all, who 
like (heep have ftrayed, whofe iniquities Chriit hath 
born : We fay, That that all is not intended to com- 
prehend them whofe iniquities Chrift hath born onlv, 
but to hold out the extent of iiraying ; or the mean- 
ing is not, to fnew that his fuffering and fatisfying of 
juftice, extended to all that Itrayed ; but to fhew ihat 
the ele6l for whom he fuffered, had all of them ftrayed, 
as well as others : And this is like the reafoning which 
the apolUe ufes, 2 Cor. v. 14. If one died for all, then 
ivcre all dead ; the meaning whereof is not, that. 
Chrift died for all that were dead, but that all for 
\vhom Chrift died were once dead ; fo here while it 
is faid, All ive like Jheep have ^one ajiray ; It is to 
fliew that the elecl ftrayed, and efteemed him not as 
well as others, and had God's curfe Iving on them'as 
their due, till Chrift interpofed and took it oft" them 
as well as others. The point might have alfo an ufe 
for conrtrmation, but we infift not on it. 

1. Surely he hath borne our griefi, and carried our 
forroius, that is our griefs and forrows who are his 
elect, his people, his feed, who flee to him for refuge, 
and are juftined by his knowledge, or by faith in him, 
and for whom he maketh i-itercefiion. Hence obferve, 
that believers {hould endeavour to ftrcngthcn them- 
felvcs in the faith of this, that jcfus Chrift hath borne 


Serm. 20. IS J IJ Him. Vcrfe 4, s- 34i 

ibcir griefs and i'onows, and hath fatisficd jufllcc for 
them in particular ; they fliouid (ludy to be in cafe 
on good ground with the prophet, to fay, Surely be 
haib born our griefs^ and carried our forrows, to make 
it fare that they are in the roll of elect believers, and 
juflified perfons : To fay with the apoRle Paul, Gal. 
iii. 13. He ivas made a curfc for us'. And with the 
fame apoflle, 2 Cor. v. ult. to fay. He ivas made fin 
for us, tbat we mi'/bt be made tbe rigbtcoufnefs of God In 
bim : And to fay with the apoRle Peter, i Pet. i. 24. 
]Vbo bis oivnfcf bare our fins in bis own body on tbe tree : 
They fpeak always by way of application : So thefe 
places whereby we confirmed the doctrine, that Chrifl 
really bore that punifninent of the fms of the eleft, are 
e.^preflcd in an applicatory way : And that notable 
place, Gal. ii. 20. where, as if it were not enough to 
fay, he loved us, and gave himfelf for us, he draws 
it nearer and more home, and faith, Wbo loved mCy 
and gave bimfef for me. But that ye may not rniflake 
the point, my meaning is not that every body fliould 
olf hand make application of Chrift's death : O ! the 
prefumption and defperate fecurity that deflroys thou- 
fands of fouls here ; as if there were no fuch diftinc- 
tion as v/e held forth in the firft doctrine, nor any 
barr to be put in the way of that fancied univerfal ap- 
j^lication of Chrifi's dying for all Inmcrs ; whereas we 
ihewed that it was for his fneep, and thofe given to 
him of the Father only, that he died, and for no 
more : But this is my meaning, that (as it is, 1 Pet. 
i. 10.) ye would give diligence to make your calling and 
clcclion fure., and that in an orderly way ye would fe- 
cure your intercfl in (Mirill's death ; not to make this 
the firfl: thing that ye apprehended for the foundation 
of your faith ; that he died for you in paiticular ; for 
that were to come to the top of the flairs, before ye 
begin to fct foot on the firff flep : But the orderly way 
is to make fure your fleeing to Chriff thro,ugh the 
fenfe of fm, by your clofing with him on his own 


342 ISAIAH LIII. Verfe 4, 5, Serni. 20. 

terms, anel your having the characters of his people 
ingravcn on you : And then from fuch premifes, ye 
may draw this conclufion as the refult thereof, Surely 
he hath borne our griefs^ and carried ourforrowi: Then, 
yc may be fatisfiedly confirmed in this, that when 
Chrift tranfadled and bargained with the Father about 
the elect, when he prayed, and took the cup of his 
Father's wrath and drank it out for them, he minded 
your names, and was made a curfe in your room. 
The reafon is drawn from the advantage of fuch a doc- 
trine, as having in it the confolation of all the promi- 
fes of God ; for we can never comfortably apply, nor 
be delighted in the promifes, till we come to make 
particular application of Chrifl's purpofe and purchafe 
in the work of ledemption. This is it that rids mar- 
ches, and draws a line betwixt us and reprobate men, 
and that keeps us from the fear of eternal death that 
purfues them : And it gives fome ground of hope to 
lay hold on, and cleave to as to our enjoying of 
Chrift's purchafe. Fknow there is nothing that men 
had more need to be fober and wary in the fearch of, 
and in the fecuring themfelves iii, than this ; yet by 
the fame command that injoins us, to make our cove- 
nant-date, our calling and eleftion fure, we are bound 
to make our redemption fure: And having at fome 
length fpoken of the way of making fure our believing, 
on the firll verfe we need infifl: the Icfs on this, of 
making fure our redemption by Chrift. 

The I life ferves for information, to let 3'ou know, 
that there are many profeffing Chriftians, that account 
this a curious, nice conceit, to ftudy to be fure, and . 
to make it fure, that Chrift in his death and futferings 
minded them in particular ; others may think it im- 
poftible : And all may think it a very hard and diffi- 
cult thing, and indeed fo it is. But yet we would 
have you to confider, 1. That fimply it is not impof- 
fible, eUe we fhould Hiy, that the comfort of the peo- 
ple of God were impoffible. 2. That it is no curious 


Serm. 20. ISAIAH LIII. Verfe^, 5. 343 

thing, for the Lord doth not lay the obligation to 
curiofity on any, though we could wilh that many 
had a holy curiofity to know God's mind towards 
them, that they might not live in the dark about a 
bufmefs of fuch a concern. 3. That the fccret of the 
Lord is luitb them that fear him, Pfal. xxv. 14. and 
even this fame fecret concerning redemption is with 
them, a?id he willfhcw them his covenant : And indeed 
it would be no fmall matter to have this manifefled. 

And therefore as a 2d. iife of the point, we would 
commend to you the fludy of making this fuie ; for 
it hath many notable advantages attending it : It 
would provoke to humility, and to thankfulnefs to 
him that loved us, and waffjed us from our fins in his 
own blood : It would give us a comfortable and chear- 
ful Chriftian life ; it would warm the heart with love 
to God, and to Jefus Chrifl; who hath thus loved us 
as to give himfelf for us. When we commend this 
to you, it is no uncouth, nice, needlefly curious, or 
unattainable thing, nor would we have you when ye 
cannot attain it, to fit down difcouraged ; neither 
would we have you take any extraordinary way to 
come by it ; nor wait for any new light but that which 
is in the Bible ; nor would we have you refolve to do 
no other thing till ye attain to this : But this we would 
have you to do, even to make faith in Chrifl fure, by 
lleeing to him, and calling your burden on him, by 
cordially receiving him, and acquiefcing in him ; and 
then ye make all fure : The committing of yourfelves 
to him to be faved by his price payed to divine juftice, 
and refting on him as he is held out in the gofpel, is 
the way to read your intereft in his redemption : And 
this is it that we have, Gal. iii. and ii. 19. where it 
is difputed at length, that we are heirs of Abraham 
by believing, and by the law, faith the apoftle, / am 
dead to the law, that 1 mi^ht live unto God : I am cru- 
cifcd with Chrifl ; ncverthclcfs I live, yet not I, but 
Cbrijl lives in me ; and the life which I live in the jlejh 


544 ISAIAH Lin. Verfi^, 5. Serm. 20. 

is by the faith of the Son of God : Hence he concludes, 
Who Icvcd 7iit\ and gave hinfcf for me : And this he 
proves in the hid words, / do not frujiraie the grace of 
Cod, I do not difappoint it ; I nuir it not in its end 
and defign : It is (as if he had faid) feeking a loll fin- 
JM.T to lave, and I give it a lofl (inner to be faved : 
For though God's decree he the firfl flcp to falvation, 
and the work of redemption follows on it, and then 
believing on both; yet to come to the knowledge of 
God's decree of eledion, and of our concern in the 
covenant of redemption, we look downward, and feek 
firft to know, if we have a right to make application 
of that which was thought upon long fince concerning 
us ; and this we do by reflefting on the way w-e have 
come to believing : If we have been convinced and 
made fenfible of fin, and of our loft condition by na- 
ture ; if we have not fmothered that conviclion, but 
cherifhed it ; if we have not run to this or that duty, 
for fatisfying divine jufiice, and for making our peace 
thereby ; but were neceffitated to betake ourfelves to 
Jefus Chrift, offered in the gofpel for the falvation of 
fmners ; and if we have clofed with him as he was of- 
fered ; and if we have done fo, we may thence con- 
clude that he hath loved i/s, and given himfelf to fave 
Its : Becaufe he hath humbled me for fin (may the fe- 
rious foul fay) and given me this faith to believe in 
him ; and this is his promife which I reft upon, that 
I fhall be faved. Or thou mayeft try thy intereft in 
his redemption thus ; whether am I one of God's peo- 
ple or no ? Whether do I walk like them ? and fo go 
through the marks and figns of holinefs, afking thy- 
felf. What fmcerity is there in me ? What mortifica- 
tion ? What humility ? meeknefs, love to God and 
his children? And what fruits of faith in new-obedi- 
ence ? Thefe two, faith and holinefs, are the pillars 
that bear up the houfe of afiurance : Working and not 
refting on it ; believing and yet not growing vain and 
light becaufe of it, but fo much the rather ftudying 

holinels : 

Serni. 20. ISJUH Ull. Ver/e 4,' 5, 345 

holinefs : And to go on betwixt, and with thefe two, 
till we come to read God's mind about our elcdion 
and redemption ; for neither believing nor holinefs 
can make any alteration in the bargain of redemption, 
yet it will warrant our application of the bargain, and 
clear our intereft in it : As the apcftle Peter plainly 
infmuates when he thus exhorts. Give diligence to make 
your calling and eleSlion fure. How is thi-.t ? Will di- 
ligence make God alter his decree of eleclion, or make 
it any furer in itfelf ? No, by no means, but it will 
afTure us of it ; for by fo doing an entrance foall be nii^ 
niftrcd unto us abundantly into his everlafting kingdom ; 
by giving all diligence to add one grace to another, 
there fhall be a wide door opened for us to go into 
heaven. And there is no hazard in commending this 
doclrine to you all, even the ftudy of fiiith and holi* 
nefs, thereby to come to the knowledge of God's fe- 
cret council concerning you. 

And therefore as a third ufe of this point, know 
that all of you that prejudge yourfelves of this com- 
fort of your interefl in Chrift's purchafe, do bring the 
blame of it on yourfelves. If any fliall prophanely 
object^ if God hath purpofed fo many Oiall get good 
of Chrifl's fuiferings, and more, what will my faith 
and holinefs do, if I be not elected ? And how can. 
my unbelief, and negligence prejudge me, if 1 be e- 
Iccled ? We llie wed in the former ufe^ what faith and 
holinefs will do ; and we tell you here, what your un- 
belief, and negligence will do, and it is this, it will 
feclude you from all the bleifnigs of the covenant, and 
bring you under the fentence of condemnation ; for as 
the conditional promife looks to the believer and un- 
believer ; fo it is not (thrift's purchafe, nor the differ- 
ence God hath made in his purpofe of election, that 
is the caufe whv ye are damned and not juflilied ; but 
ye are damned becaufe ye tranfgreiTed God's law, and 
when falvation was offered to you thro' Chiifl:, ye 
would not clofe with the offer : x\nd are ye not juf- 

VoL. I. No. 4. X X titled. 

U6 ISAIAH lAW. Verfe 4, 5. Serm. 20. 

tllied, becaufe ye betook not yourfelves to him for 
rightcoufncfs, but continued in your fin, and in feek- 
ing righteoufnefs by the law : For ahhougli this uni- 
verfal be not true, That Chriji died for all men, yet 
this univerfal is true, that ihey are all jujiified that by 
faith Jlee unto jefus Chrift for refuge. Hence thefe two 
are put together, John ix. 37. All that the Father hath 
given me jhall come unto me, and him that comet h I will 
in no ivife caft out ; for I came down from heaven, not 
to do my will, but the Father'' s will that fent me. If it 
fhould be aiked. What is the Father's will ? He an- 
fwers. This is the Father's will that fent ?ne, that of all 
that he hath given me I fhould lofe nothing. There are 
(are as if he had faid) fome committed to me to be re- 
deemed by me, and I will lofe none of them : And 
left it Ihould objecled, but I wot not, if I be 
given to Chrill to be redeemed by him ; he adds, Ayid 
this is the ivill of him that fent me, that every one that 
feeth the Son, and believeth on him, may have everlaft- 
ing life : In which words, we have two wills, to fay 
fo, both having the fame promifeand effeft ; the firlt 
relates to the fecret paction of redemption, ver. 2,^, 
And the fecond is his revealed will pointing at our 
duty, ver. 40. And fo if any fliould fay, I know not 
if I be given to Chrill, I know not if I be eleded ; this 
anfweria here given. What is that to thee ? It is not 
to be fearched into at the firft hand, and broken in 
upon per faltum, and at the broad fide ; That is God's 
fecret will ; and that which is his revealed will belongs 
to thee, and that is, to fee that thou believe, and if 
thou believeft, the fame promlfcthat is annexed to be- 
lieving is annexed to eledlon, and they fweetly tryfl 
together,, and are of equal extent, to wit, believing 
and to be given to ChrKl : And therefore let me com- 
mend it to you, to hold you content with God's re- 
vealed will. For it is not the ground of your faith, I 
mean as to its clofing with Chrill, That of all given 
to Chrill, he Ihall lofe none j But this is the ground 


Serm. 20. ISAIAH LIII. Verfc 4, 5. 34^ 

of it, That every one that feelh the Son, and bellev- 
€th on him, lliall have everlafting life : And we may- 
add this word as one motive amongfl others to faith 
and holinefs, that by your fludying of thefe ye may 
turn over the words of the prophet here to yourfelves, 
and fay, Surely he hath borrie our griffs, and carried 
oitrforrows ; and that of the apoftle. Gal. ii. Who lov- 
ed 7ne^ and gave hiinfelf for me ; alfo, that word of 
Peter cited before, His oiimfclf bare otirf.ns in his ozun 
body on the tree. And O ! what confolation is there I 

I'he ufe of it is. To commend the practice of 
this to the believer that hath indeed fled to Jcfus 
<^hrift ; and to fiiew the great privilege that they have 
who are fuch : The practice of it is, that believer,-? 
fliould feek to be eflabliflied and confirmed in the par- 
ticular application of Chrill's death to themfelves, not 
only to know that he fufl'ered for the elect and for be- 
lievers, but for them in particular, that, as it is Heb. 
iv. 1 6. They may come with boldncfs to the throne of God, 
and confidently aflert their interell: ; and, as it is Heb. 
vi. they may grow up /o the full ajfurance of hope unto 
the end. We fuppofe there are many believers that 
dare not difclaim the covenant, and their interefl in 
Chrift, who yet are fearful to make this particular ap- 
plication, ycfus Chrijl hath loved me, and given him- 
felf for me ; but if they could knit the eflefts, with 
the caufe from whence they came, they might attain 
to it ; for the man that can fay, I am fled to Chrid 
for refuge, he may alfo fay, that he purpofely laid 
down his life to pay my debt ; and he is warranted of 
Chrifl: to make this application oi' his particular inten- 
tion towards him : Upon the other fide, the more 
confolation ho. in this to believers, it fpeaks the great- 
er ground of terror to unbelievers, becaufe of the pre- 
judice they fudain by the want of this. And as many 
of you as make not faith and hollners your fl:udy, ye 
lie out of the reach of this confolation that flows from 
Chriil's bearing the griefs and forrows of his own : 

X X 2 And 

348 ISAJAU LIII. Vcrfc 4, 5. Serm. 21. 

And therefore let the profane, fenfclefs multitude that 
know not what it is to die to the law, or to live to ho- 
linefs, as ye would not commit facrilege, ftand back, 
and not dare to meddle with this redemption, till ye 
(loop and come in at this door of faith and holinefs. 
And let as many as are in this way admit of the con- 
folation ; for it is the Lord's allowance upon you : 
But for others, if ye prefume to take hold of it, the 
Lord will wring it from you, and let you know, to 
your cofl, that ye had nothing to do with it. 


Isaiah LIIL Ver'/e 4, 5. 

Verfe 4. Surely he hath borne our griefs, and carried 
our forrows : yet we did ejieem him Jiricken, /mitten 
cf God, and affliSled. 

Verfe 5. But he luas zvounded for our tranfgrejftons, he 
ivas brvifed for our iniquities : The chaftifcvlcnt of 
our peace %vas upon hini^ and luith his Jlripes we are 

THESE words, and all this chapter, look liker a 
piece of the hiilory of the gofpel than a prophe- 
cy of the Old Tellament ; the fufferings of the Mefli- 
ah being fo diredly pointed at in them. We fhewed 
that this firfi: part of the 4//? verfe holds foith the caufe 
of his fulferings, and it is applied to our Lord, Matt, 
viii. 17. and 1 Pet. ii. 24. As for the fecond part of 
the verfe in thefe v»'ords. Vet we eftcemed him f mitten cf 
God-, firicken and aJlUlcd ; thcfc who arc acquainted 


Serin. 21. ISAIAH LIII. Verfe ^, 5. 349 

with the gofpel, cannot but know that it was fulfilled 
in him ; and it is an aggravation of their fin who did 
fo undervalue and defpile him, that though he condef- 
cended to come fo losv for us, yet we ilighted him ; 
and even then when the greatefl love vi'as let out, we 
abul'ed it, and made it the rile of the greatefl malice : 
And for the ^th verfe, it is applied by Peter, i Pet« 
ii. 24. This whole chapter then being fo gofpel-like, 
and diredly fulfilled in Chrift, we may draw this gene- 
ral dodrine from it. 

That our Lord Jefus Chrift who was born of the 
virgin Mary, fulFered under Pontius Pilate, was cru- 
cified, died, and was buried, and rofe again the third 
day ; is the very fame Mefliah that was prophefied of 
in the Old Teftament, and was promifed to Abraham, 
Ifaac, and Jacob, whom the fathers before his coming 
in the iieih were waiting for. And though this may 
be looked on as but a very common and ufelefs doc- 
trine, yet it is the main ground and foundation of our 
fairh ; we take many things for granted, wherein if 
we were well tried and put to it, we fhould be found 
uncertain, and in this among the reft. Now for con- 
firmation of it, this fame argument will make it out; 
we fliall not purfue it at length, but in the piofecuting 
of it fhall tie ourfelves to this chapter : The argument 
runneth thus, if in Chrift Jefus, that which was pro- 
phefied of the Mefliah, and promifed to the fathers, 
have its fulfilling and accompHfhment, then he miift 
be the fame Mefliah that was prophefied of, and pro- 
mifed to them ; for thefe things fpoken of the one and 
only Mefliah, can agree to no other : But whatever 
was prophefied and ipoken or promifed of the Meliiah 
to the fathers, even to the leaft circumftance of it, 
was all fully accompliflied and fulfilled in Chrift; there- 
fore the conclufion laid down in the doctrine follows, 
to wit. That our blelfed Lord Jefus is the fame Mei- 
fiah that was prophefied of and promifed to the fathers, 
and whom before his coming they were looking for : 


^So ISAIAH LIII. Verfe 4, 5. Serm. 2r. 

So that that queftion needs not now to be propofed, 
' Art thou be that fhould come, or do we look for a- 

* nother ?' ' Go,' fays Chrift, Mat. xi. 4, 5, 6. ' and 

* tell John, the blind receive their fight, the lame 

* walk, and the lepers are cleanfed ; the deaf hear, 

* and the dead are raifed, and the poor have the gof- 

* pel preached to them, and blelTed is he whofoever 
' jfliall not be offended in me j* blelfed is he, who be- 
caufe of my humiliation is not flumbled. Now not 
to make a rehearfal of the general prophecies in fcrip- 
ture, all of which are exactly fulfilled in Chrift, we 
fhall only fpeak to two things here for making out the 
argument propofed. i. That this chapter fpeaks of 
the Meffiah. 2. That what is fpoken in it, is literal- 
Iv fulfilled in Chrift. 

I. That this chapter fpeaks of the Meffiah ; tho' of 
old the blinded Jews granted it, yet now they fay it 
fpeaks of fome other ; but that it fpeaks of him thefe 
things will make evident, i. If we look to the 13th 
verfe of the former chapter, where it is faid. My Scr- 
'vantjhall deal prudently, he jhall be exalted and extolled, 
and be 'very high ; there our Lord Jefus is fpoken of 
as the Father's Servant, or great Lord Deputy ; and 
the Jews themfelves grant that this is meant of the 
Meffiah ; and there is nothing more clear than that 
what is fpoken in this chapter relates to him, who is 
called the Lord's Servant m the former chapter, as we 
ihewed before. 2. If we look to the defcription of 
his perfon, it can agree to no other ; for it is faid, 
There was no guile found in his ?nGuth, he ivas brought 
m a lamb to the JJaughter, and as a foeep before the (hear- 
er is dumb, fo he opened not his mouth, he. he had no 
fin of his own, which can be faid of no other ; there- 
fore this chapter fpeaks of him. 3. If we confidcr the 
ends and effects of his fufferings, they do alfo make it 
rlear ; the end of his fufferings ; for it is for the tran- 
fgreffions of his people, and as in Dan. vi. 27. Heiaas 
to be cut cfj\ but not for himfelf ; the effects, He Jhall 

Serm. 21. ISAIAH LIII. Verfe 4, 5. 351 

y£'(? />/> feed, and ^y Z»/j knowledge jujiify many. The 
New Teflamenr is full to this pnrpofe, there being no 
fcripture in all the Old Teftament more made ufe of, 
nor oftener applied to Chrid than this. 

2. What is fpoken in this chapter is really and li- 
terally fulfilled in Chrill, and we may briefly draw it 
to thefe^W heads, all which we find clearly fulfilled 
in him. i. To his fufferings. 2. To the ground of 
his fufferings. 3. To mens account and eftimation of 
him. 4. To the promifes made to him. 5. To the 
effects that followed his fufferings. \Jl, For his fuf- 
ferings it is faid. That he fhould be a ?jia?i offcrroivs, 
and acquainted with grief; that he fhould be defpifed 
and rejected of men, and not he efteemed ; that he fhould 
be looked on asfiricken, fmitten of God, and affiid:ed ; 
that he fhould bear our forrows and griefs, and be 
ivounded for our tranfgreffions ; that he fhould be op" 
■prefjed and afflicted, and brougljt as a lamb to tljefJaugh- 
ier ; that he fliould be numbered amongft the tranfgref- 
fors ; and, that he fhould die and be buried, andmaks 
his grave ivitb the iviclied and with the rich in his death : 
all which are exadly fulfilled in him. And the clear- 
ing of his fufferings, whereof we fpoke before, clears 
this, that not only he fuffered, but that he was brought 
fo low in fuffering. 2dly, For the ground of his buf- 
ferings, it is faid to be for the fins of his own elect ; 
He bore our griefs and carried our forrows ; he was 
wounded y^/r our tranfgreffions, and bruifed for our ini' 
quities ; there was no guile found in his mouth ; the 
greated enemies of our Lord could impute nothing 
to him ; Pilate was forced to fay, that he found no 
fault in him : All which fhew that it was for the tranf- 
greffions of his people that he fuflered. Z^h'-, As for 
mens little efleem of him, it is alfo very clear ; for he 
was defpifed and rejected of men ; we hid as it were 
our faces from him ; he was defpifed, and we efleem- 
ed him not ; the world thought little of him, and we 
that are eleft thought but little of him. And what is 


352 ISAIAH LTir. Verfe 4, 5. Serm. 21. 

more clear in the gofpel than this ? where it is told, 
that he was reproached, buifetted, fpit on, defpifed ; 
they cryed, Away with him, crucify him ; he trufl- 
ed in God, let him deliver him ; but God hath for- 
faken hiin. A-thly^ As for the promifes made to him, 
he fliall fee his feed, he fhall prolong his davs, and 
the pleafure of the Lord fhall piofper in his hands, he 
fliall fee of the travel of his foul, and be fatisfied, and 
by his knowledge fliall many be juftified, '<^c. What 
mean all thefe, but that he fhall die, and rife again, 
and have many converts, that God's woik fhall thrive 
well in his hand, and that he fhall have a glorious 
kingdom, and many fubjeds ? Which is called after- 
ward his having a portion with the great, and his di- 
viding of the fpoil with the ftrong : All this was ac- 
compiifhed in Chrifl, when after his refurreclion many 
were won and brought in by the gofpel to believe on 

And tho* the Jews and Heathens concurred and 
confpired to cut off all Chriftians, yet his kingdom 
fpread, and hath continued thefe fixteen hundred years 
and above, ^thly^ As for the etfecls that followed his 
fulferiiigs, or the influence they had on the elecl peo- 
ple of God ; as many converts as have been and are 
in the world, as many witneffes are there, that he is 
the Mefliah ; every converted, pardoned, and recon- 
ciled foul feals this truth. Hence i John v. 7, 8. it is 
faid. There are three that bear witnefs in heaven^ the 
Vather, the Word, and the Holy Ghnjl^ and thefe Three 
are one ; and there are three that bear witnefs on earth, 
the Spirit in his efficacy, the Water, in the fandifying 
virtue of it, in changing and cleanfing his people, and 
the Blood in the fatisfying and juilifying virtue of it ; 
and thefe Three agree and concur in one, even this 
one, to wit. That Jefus Chrifl is the Son of God ; 
and then it follows, he that believeth hath the witnefs 
in himfelf, becaufe he hath gotten pardon thro' him, 
and therefore can fet his feal to this truth, and fay, 
truly Chrift is the Mefliah. The 

Serm. 21. ISAIAH LIII. Verfe 4, 5. ^i^^:^ 

The ?//6' is. To exhort you to acquaint yourfelves 
with ihcle things that ferve to confirm this truth ; the 
book of the Ads of the Apoitles, and the epiiile to 
the Hebrews are much upon it, to hold out, and t9 
prove Chrift Jefus to be the true Mefiiah, and Savi- 
our of his people. If this be not made fure and cer- 
tain, we have no firm j^round for our faith ; and tho* 
it be fure' in itfeif, yet-fo long as it is not fo to us, we 
want the confolation of it ; and there is a tv/o-fold pre- 
judice that comes through our want of thorough clear- 
nefs in, and afTurance of this truth. 1. To the gene- 
rality of hearers, there is this prejudice, that they are 
fo carelefs and little foHcitous to reft on him. And as 
it made the Jews to reject him, who to this day flum- 
ble at him on this fame very ground, that they know 
him not to be the Meflsih, the Chrifl of God, in 
whom is accompliflied all that was fpoken of the Mef- 
fiah ; fo Chriltians not being thoroughly verfed in it, 
they do not reft on him, nor clofe with him as the true 
Mcffiah. 2. There is a prt^judice alio from it to be- 
lievers, wdio have only a glimmering light of Chrift's 
being the MefTiah, they come fliort of that confolation. 
they miglu have, if they were fixed in the fairh of it : 
There is this great evil among Chriflians, that they 
ftudy not to be folidly clear and thoroughly verfed in 
this point ; {o that if they were put to reafon and de- 
bate with a jew, if there were not a witnefs within 
themfclves of it, the faith of many would be exceed- 
ingly fliakcn. 

2. From this, that the prophet never fpcaks of 
Chrift's fufl'erings, but he makes application of them ; 
he carried cur griefs, he was wounded for oi/j' tranf- 
grelTions, Is'r. Ohfcr-ve, That believers fliould look 
on Chrift's fufierings as undergone for them, and in 
their room and place : We cleared before, i. That 
Chrift fuffered for fome pecujiarly, and not for all ; 
and 2. That believers fhould endeavour the clearing 
of their own interelt in his fiifienDgs, and that they 

Vol. I. No. 4. Y y have 

^-^54 ISAIAH LIII. Vcrfe .u 5- . Serm. 2r. 

have a r!<;ht to them : Now we brieily add this 3c/ a- 
kin to the lormcr ; that believers, and fiich as are fled 
to Chrlil for refuire, ihould look on his fufferinjis as 
undergone for them ; and the fame fcriptiires which 
we cited to confirm thefe, will coniirm this : The rea- 
fon why we woukl have you confirmed in this, is, be- 
caufe, I. It is this only that will make you fuitably 
thankful, it is this which is a notable ground of that 
fong of praife. Rev. i. 4. To bm that hath loved us, 
and zjajtdcd us from our Jins in his o'un blood, he. 2. 
This is a ground of true, folid and ihong confolafion, 
even to be comforted in the applicatory faith of ChrilPs 
purchafe. 3. It is the Lord's allowance to his people, 
which they fhould reverently and [hankfully make ufe 
of, even to look on Jefus Chriit, as wounded, pierc- 
ed, and lifted up on the crofs for them ; and by do- 
ing this according to his allowance, there is way made 
for application of all the benefits of his purchafe. 

3. From the fcope (looking on the words as fpoken 
to remove the fcandal of the crofs) obferve (which 
may be a reafon of the former) that men will never 
conceive of Chrill rightly in his fufferings, except 
they take him as fuifering for them, and in their 
room: This looking on Chrift, leads i. To conceive 
highly of the glory of his grace, and condefcending 
love to fmners. 2. It leads to Chrilt's faithfulnefs, 
who came to the world on our errand, accordincr to 
the ancient tranfaftion in the covenant of redemption, 
as he is brought in, faying, Pfal. Ix. Lo, I come ; in 
the volume of thy book it is 'written of me, I delight to do 
thy ivill, God. 3. It leads to a fixed belief of God's 
holinefs, juitice and goodnefs, in exacfing fatisfac- 
tion of his own Son. and in accepting that fatisfac- 
tion. 4. It gives a right view of the way of grace, 
and lets us Ice it to be a moft real thing : God the of- 
fended party accepting of the price, and Chrift pay- 
ing it. Thu< ,h. believer's faith gets a fight of Chrift 
iatisfying, as if he faw his own debt fatislied by him- 


Serm. 21. ISAIAH LIII. Vcrfe. 4, 5. 355 

ielf; it fees him undergoing the curfe, and juflice in- 
Aiding it on hirn, that the believer may go tree. 

The ufc is, To fhew the neceffity of ftudying the 
well grounded ajDjjHcation of Chrifl's fufferings for us ; 
much of the reafon why Chrid is not more prized Hes 
here, that he is not looked on as paying our debt ; o- 
therwife when challenges ot the law and of juftice 
take hold on the foul, if Chrift were feen interpofing, 
and faying, A body hq/i thou prepared unto nie : And 
if judice were feen exacting, Chrilt performing, and 
God accepting his fatisfaclion, and that in fign and 
token that jultice is fatisfied, he is raifed from the 
dead, juflitied in the Spirit, and is entered in poffef- 
fion of glory as the believers fore-runner in their 
name : It would afford precious and lovely thoughts 
of Jefus Chrid, and humbling thoughts of ourfelves : 
Therefore there is a necellity, if we would confider 
his fufferings aright, and prize and efteem him, that 
we endeavour to make particular application of them 
to ourfelves on good grounds. 2. Upon the ether 
hand know, ye who have no ground to make this ap- 
plication, that ye cannot efleem aright of him or his 
iufferings, nor of the grace that iliined in them, be- 
caufe ye have no title to, nor can, while fuch, have 
any clear nefs of interefl: in them. 3. For you that 
would fain ha»e a high efleem of ChrHl, and yet are 
all your days calHng at this foundation, never think 
nor expert to win rightly to efteem of him, fo long as 
ye fear to make application of his purchafe ; and there- 
fore that ye may love and praife him and efteem right- 
ly of him, labour to come up to the making of this 
application on folid and approved grounds. 

4. More particularly from this part of the aggrava- 
tion, Tet ive cflccmcd him ffr'icken^ fmittcn of God, and 
afflided : We have a fourfold confirmation of truth, 
or four precious truths confirmed, i. That our Lord 
Jefus in his fufferings did really fiiffer, and was really 
brought low in his fufferings, fo as on-lookcrs thought 

Y y 2 him 

35^ JSAJAU LTII. Verfe 4, 5. Scrm. 21. 

him a mofl: defpicable man, and one that was ftricken 
and finitten ol God, and afllicted : Ot this we fpoke 
on the beginning of the 4//^ verle. 2. We have here 
an evidence of the exceeding great freenefs of grace, 
and of the love of Chrill in his fuflferings, in fo far as 
he bare their forrows, and payed their debt that count- 
ed him fmitten : There was no good thing in us to de- 
ierve or procure his fufferings, but mofl freely he un- 
derwent thefe fufferings, and undertook our debt, 
Rom. V. 8. ' God commends his love towards us ; in 
• that while we were yet fniners, Chrlfl died for us :* 
and verfe 10. ' While we were yet enemies, we were 
' reconciled by the death of his Son :' Can there be a 
greater proof of infinite and free love than appears ia 
our Lord's fufferings ? There was not only no merit on 
our fide \ but on the contrary, defpifmg, rejecting, 
being afliamed of him, reproaching him, kicking a- 
gainll him, and rubbing of affronts on him ; Paul and 
others having their hands hot in his blood. 

life I. Confider here, behold and wonder at the 
free love of God, and rich condefcending love of 
Chrifl ; he (lands not at the bar and prays for them 
that were praying him to pray for them : But as it is 
in the end of the chapter, it was for trani'greffors ; it 
was even for fome of them that were feeking to take 
away the life of the Prince of life, and ror other tranf- 

2. Know that in them to whom the benefit of 
Chrifl*s death is applied, there is no more worth than 
there is in others who do not fliare of the benefit of 
it : It is the opinion not only of hereticks, but fome 
way of many ignorant profeffors, that thofe for whom 
Chrift died, are better than others : But here we fee a 
proof of the contrary ; he dies for rhem that account- 
ed him fmitten of God : And this he doth for two 
rcafons, i. To fliew the riches and freedom of his 
grace, that could overcome man's evil and malice, 
and outreach the height of the defperate wickednefs 


Serm. 21. ISAIAH LIII. Verfe 4, 5- 357 

that is in man, and (lands not fto Ipeak fo) on Hep- 
ping (cones, but comes over the greatelt guilt of fm and 
enmity in the creature. 2. To comfort and encourage 
his followers when engaged to him, againft and out 
over their grolTcfl failings and greate(t mifcarriages ; 
he that loved them when they were defpifing and re- 
jetting him, and fpitting in a manner in his very face : 
Will he now give up with them when they have fome 
love to him, for this or that corruption that (lirreth or 
breaketh forth in them? Thus the apodle reafons, 
Rom. v. 10. If ivhcn ice iverc enemies ice were recoU" 
died to Godbi the death of his Sou, much more being re* 
conciled ivejhall be favedhy his life : We were enemies 
when Chrill: gave himfelf for us, but through grace 
we are fomewhat better now ; enmity and defpite in 
lis was then at an height, now it is weakened, re- 
ftiained, and in fome meaiure mortified : And if 
while we were at the height of enmity againd him, 
he died for us to reconcile us to God ; how much 
more now being reconciled, may we expeft peace and 
fafety, and all the benefits of his purchafe through 
him : Thus there is a notable confolation, from his 
bent of malice that was fometime in us, compared 
with the victory that grace hath now gotten over it; 
and the gradation is always comfortable, to wit, that 
thofe 1u(lS that once did reign, and were without any 
gracious oppofiiion made to them or any proteflation 
entered againlt them, prevailing it may be publicly, 
are now oppofed and protefted again ft : And if Chrift 
(lood not on the greater, will he ((and on the lefi'er ? 
And our Lord allows this fort of reafoning Co much 
the more, that he may thereby ftrongly engage the 
heart of the believer a'j[ain(l fm, and to the admirinjr 
of grace, withal to the ferious itudy of holinefs. 

3. It ferves to let you know how much ye believers 
are engaged and obliged to grace, and what thanks 
ye owe to it. i. Look to what fatisfies for your debt, 
ye pay not one farthing of it, our Lord Jefus payed all. 

2. Look 

358 ISAIAH LIII. Verfe 4, 5. Serm. 21. 

2. Look to the moving caufe, it is to be attributed to 
nothing in you, but ahogether to free grace : Some 
poor dyver may by his pleading prevail with an able 
and pitiful hearted man to pay his debt : But there 
was no fuch externally moving caufe in you to procure 
this of, Jiim, but he freely and willingly, and vi'ith de- 
light payed our debt when ye were in the height of 
malicious oppofition to him, doing all that might fear 
him from it : And had it been poilible that man's ma- 
lice, defpifrng and defpite could have fcarred him, he 
had never died for one fmner ; but he triumphed o- 
penly in his grace over that, and all that flood in his 

4. We have here a confirmation of that truth that 
holds out man's malice and defperate wickednefs ; 
And can there be any thing that evidenceth man'a 
wickednefs and malice more? Than i. To have en- 
mity againfl Chrift, 2. To have it at fuch an height 
as to delpile him, and count him fmitten and plagued 
of God. And 3. To be at the height of malice even 
then when he out of love was condefcending fo low as 
as to fuffer and fatisfie juflice for him ; ye may pofli- 
bly think that it was not ye that had fuch malice at 
Chrifl ; But faith not the prophet, We ejleemed him 
Jtniiicn cfGod? Taking in himfelf and all the elett, 
which might give us this obfervation, That there is 
nothing more defperately wicked, and filled with 
piore enmity againll Chrid in his condefcending love, 
and againfl God in the manifeftation of his grace, than 
when even eleft fouls for whom he hath fufl'ered, de- 
fpife him, and count him fmitten of God and afflict- 
ed : It is indeed very fad, yet very proritable, to 
walk under the deep apprehenfion, and foul-preffure 
of heart-enmity againfl God and.Chriit. Are there 
any of you that think ye have fuch fmful and wicked 
natures that difpofe you to think little of Chrill, to de- 
fpife and rcjed him and his grace? God's eled have 
this enmity in tlieir natures : And if fuch natures be 


Serm. 21. I S J U H UU. Ver/e 4, 5- 359 

in the ele£l, what iniift be in the reprobate who live 
and die in this enmity ? If this were ferioufly conli- 
dered and laid to heart, () but people would be hum- 
ble, nothing would ailed the foul more, and (lound 
to the very. heart, than to think that Chrift fufFered 
for me, through grace an ele6l: and a believer ; and 
that yet notwithflanding I fhould have fo defpifed and 
rejefted him, and accounted him fmitten of God and 
afllicted : Let me exhort all of you to look back on your 
former walk, and to lay this enmity to heart, for the 
day is coming when it will be found to be a biting and 
confcience-gnawing-fin to many. 4. In that he ag- 
gravates their enmity from this. Obferve this truth 
which is alfo here confirmed, that there is nothing 
that gives fm a deeper dye, than that it is againft grace 
and condefcending love, that is, againfl Chrill: when 
fuft'ering for us, and offered to us : O ! That makes 
fin to be exceeding finful, and wonderfully abomi- 
nable ; and thus it is aggravated, Heb. ii. as greater 
than the contempt of Mofes his law : And Heb. vL 
It is accounted to be a crucifying the Son of God afrejb, 
and a putting him to an open jhawe ;' and Heb. x. It is 
called a treading him under foot ; an accounting the 
blood, of the covenatit to be an unholy things and a doing 
defpite to the fpirit of grace : Thefe two lafl fcriptures 
look mainly to the fin againfl the Holy Ghoft ; yet 
fo as there is fomewhat of that which is faid in them 
to be found in all unbelievers, for defpifing of Chrift : • 
It is a fin fomeway hateful, even to the publicans and 
finners to hate them that love us, to do ill to them 
that do good to us ; how much more finful and hate- 
ful is it to defpife and hate him who loved us, fo as 
to give himfelf for us, and when he was giving himfelf 
for us ? There are many fms againft the law that will 
draw deep, but this will draw deeper than all, even 
finning againft grace, and the Mediator interpofing 
for finners, and manifefting love to them : And the 
reckoning will run thus , Chrift was manifefted to 


360 IS J lA H LIII. Vcr/c 4, 5. Serm, 2t. 

you in this gofpel as the only remedy of fm, arfd fet 
forth as crucified before your eyes, and offered to you 
in the gofpel, and yet ye defpifcd lilm, and efteenied 
him not : And let me fay it to believer.-;, that it is the 
greated aggravation of their fm : It is true, in foine 
refped, that the /ins of believers are not fo great as 
the fms of others, they not being committed with fuch 
deliberation and full bent of the will, nor from the 
dominion of fjn ; yet in this refpecl they are greater 
than the fins of others, hecaufe committed againii fpe- 
cial grace and love actually communicated ; and there- 
fore when the believer confider.s, that he hath requit- 
ed Chrift thus, it will affecl him mofl of any thing, 
if he has any fuitable tendernefs of frame. 

5. Fronr confidering that it is the prophet who ex- 
preOfes this aggravation, we may obferve, that the be- 
liever who is moft tender, and hath beR right to Je- 
fus Chrift and his fatisfaction, and may upon bell 
ground apply it, will be moft fenfible of his enmity, 
and of the abominable guilt there is in defpifing and 
v/ronging of Jefus Chrift ; therefore the prophet brings 
in himfelf as one of thofe that by Chrift's ft ripes were 
healed, owning his guilt, zoe dcfp'.fed and rejecfed 
him, we efteemed him not, wc judged him fmitten 
of God : The reafon is, becaufe intereft in Jefus 
Chrift makes the heart tender ; and any wrong that 
is done to him to affecl us the fooner and the more 
deeply, the fcurf that fometime was on the heart be- 
ing in a mcafure taken away ; an intereft in Chrift a- 
wakeneth and raifeth an efteem of him, and produc- 
eth a holy lympathy with him in all the concerns of 
his glory, even as the members of the body have a 
fellow-feeling with the head : Make a fuppofition that 
a man in his madnefs Ihould fn>ite and wound his 
head, or wrong his wife, his father, or his brother ; 
when that fit of madnefs is over, he is more affected 
^vith that wrong than if it had been done to any other 
member of his body, or to other perfons not at all, 


Serm. 21. ISAIAIIlAW.Verfe^.S' 3^* 

br not fo nearly related to him : 'I'here is fomething 
of this pointed at, Zech. xii. lo. The^ JJoall look upon 
h'lm 'whom they have pierced^ and mourn for hlm^ as a 
inan doth for his only foil : As if he had faiti, the itrokes 
they have given the head ihall then be very heavy and 
grievous to be borne, and will be made to their feel- 
ing to be afrefli ; they thought not much of thefe 
Avoundings and piercings of him before, but fo Iboii 
as their interelt in him is clear, or they come cordial- 
ly to believe in him, they are iincerely alfcfted with 
the wrongs done to him. 

The ife is. That it is a mark, to try If there be in- 
deed an intcreft in Chrift, and if it be clear '. The 
man whofe intered is clearelt, i. His wrongs done to 
Chrifl will prick him moft, if the wrongs be done by 
others they affect him ; if by himfelf, they fomeway 
make him to faint : Hardneis of heart under wrong- 
ing of Chiift, is too great an evidence that there is lit- 
tle or no ground for application of his fatisfacftion, but 
it is otherwife, wheil wrongs done to CMirifl: affed us 
molt. 2. When not only challenges for fin againft 
the law, but for fins againft Chrifl: and grace offered 
in the gofpel, do become a burden, and the greateft 
burden. 3. When the man is made fenfible of fecret 
enmity at Chrifl, and is dilpofed to muiter up aggra- 
vations of his finfulnefs on that account, and cannot 
get himfelf made vile enough ; when he hath an holy 
indignation at himO^lf, and with Paul counts himfelf 
the chief of finncrs : Even though the evil was done in 
ignorance, much more if it hath been againfl: know- 
ledge : It is no bad fign when fouls are brought \o 
heap up aggravations of their guilt for wrongs done to 
Chrift ; and when they cannot get fuitable exprefljons 
fuiiicienrly to hold it forth, as it is a bad fign to be 
foon fatisfied in this : There are many that will take 
with no challenge for their wronging Chrifl, but he- 
hold here how the prophet infills, both in the words 
before, in thefe, and in the following words j and he 

Vol. I. No. 4. Z z can 

^Cri ISA I A II UII. fcrfe 4, 5. Serm. 21. 

can no more get off the thoughts of it, than he can 
get oiFthe thoughts oFChrilt's futierings. 

6. While the prophet I'aith, when Chrifl was filter- 
ing for his own, and for the reft of his peoples fins. 
We cjicemed him ?iof, but judged him Jmllcn of God ; 
ohferve briefly, becaufe we haden to a clofe, that Je- 
fus Chrift: is often exceedingly miitaken by men in his 
mod: glorious and gracious works ; can there be a 
greater mii'fake than this ? Chrilt fuifering for our fins, 
and yet judged fmitten and plagued of God by us, or 
which is more even Chrift jeius is often fliamefully 
miftaken in the work of his grace, and in the venting 
of his love towards them whole good he is procuring, 
and whofe iniquities he is bearing. 

The life of it fcrves, i. To teach us when we are 
ready to pafs cenfure on Chrift's work, to fland ftiil, 
to animadvert on, and to correct ourfelves, left we 
conltruct unfuitably of him : He is much wronged as 
to his public work ; as it he were cruel, when indeed 
he is merciful ; as it he had forgotten us, when indeed 
he remembers us ftill : And as to his private work in 
particular perfons, as if he did fail in his promife when 
he is mo(t faithful, and bringing it about in his own 
way. And 2. (which is of afrinity to the former) it 
is a warning to us, not to take up hard conltructions 
of Chrift, nor to mifconftrue his work, winch when 
mifconftrued, himfelf is miltaken and miiconftrued. 
How many think thiu he is breaking when he is bind- 
ing up, that he is wounding when he is healing, that 
he is deftrovinsx when he is humblinij ? Therefore we 
iliould lufpend palling cenfure till he come to the end 
and clofe of his work, and not judge of it \)\ halves ; 
and then we fliall Ice there was no fuch ground for 
mifconftruing him, who is every day holding on in his 
own way, and fteadily purfuing the fame end that he 
did from the beginning •, and let him be doing io. To 
him be praife for ever. 


Serm. 22. ISAIAH LIII. Verfe 5. 36; 


Isaiah LIII. Vcrfe 5, 

Verfe 5. But he zuas ivoiindsd for our tranfgrc/Jiom, h^ 
ivas brii'tfcd for our iniquities : The chajiifcmcnt of 
our peace ijuas upon him, and ivith bis. Jiripcs luc are. 

T Is hard to fay whether the fubjed of this verfe, 
and aimed of this whole chapter, be more fad or 
more fweet ; it is indeed a fad fuBject to read and hear 
of the great fufferings of oyr blelfed Lord jefus, and 
of the defpightful ufage that he met \vith, and to fee 
fuch a Hood of malice fpued and fpit out on that glo- 
rious farrh : So that when he is bearing our griefs, 
and carrvinu: our forrows, we do even then account 
him plagued, fmitten of God, and alHicled, and in a 
manner look upon it as well-deferved : Yet it is a moft 
fweet fubiedt, if we either confider the love it comes 
' from, or the co,mfortable effeds that follow it ; tha* 
hath been the rife, the caufe, and the occafion of 
much f)nging to man, here below, and is the caufe 
and occafion of fo much fmging among the redeemed 
that are this day before t,he throne of God ; and as the 
grace of God hath overcon^e the malice of men, fo we 
are perfuaded this caufe of rejoicing hath a fweetnefs 
in it beyond the fadnefs, though often we mar our own 
fpirituai mirth, and know not how to dance when he 
pipes unto us. 

Thefe words are an explication of the 4//; verfe, 
where it is alVerted that Chrifl^s fuiterings were not 
for himfelf but for us, from, and by which the pro- 
phet having aggravated mens malice, who notwith- 

'Lz Z lUuding 


364 ISAIAH LIII. Ver/e 5. Serm. $2. 

flariding cfteemed him not, yea judged him fmitten of 
God, he comes again for furthering and carrying on 
this fcope, to ftiew more particularly the ground, end, 
and eflecls of Chrilt's fufierings ; where ye fliould re- 
member what we hinted before in general, that men 
will never think nor conceive of Chrifl's futferings 
rightly, till they conceive and take hijn as fuffering 
for them ; and when we confider this, we think it no 
wonder, that the moll part efleem but little of the fuf- 
ferings of Chrid, becaufe there are but few that take 
him under this notion, as (landing in their room, and 
paying their debt, and as Ijeing put in prifon for them 
when they are let free. 

In this 5^/^ verfe, we have thefe three, i. A further 
expreliion of Chrifl's fufterings. 2. The canfe of 
them, or the end that \\^ had before him in them. 3, 
The benefits and fruits or effefts of them. 

There are in the words four expreffions which I 
fliall clear, i. He loas wounded, to fhew the reality 
that was in his fufferings, he was adually pierced, or 
as the word is ren(;lered in the margin, tormented, and 
the caufe is our tranfgrcjftoyis ; and while it is faid. 
He was ivounded far our iranfgrejfions, he means, i. 
That our trai^ifgreffions procured his wounding, And 
2. That his wounding was to remove them, and to 
procure pardon to us. 2. He ivas hru'ifed, that is, 
preffed as grapes in a wine-prefs, he underwent fuch 
a wounding as bruifed him ; to fliew the great guilt 
of fin, and the he^vinefs of wrath that would have 
come Q\\ us for it, had not he interpofed : And the 
caufe is our iniquities ; and thofe two words tranfgrcf- 
Jions and iniquities Ihew the exceeding abomina,blenefs 
of fm ; traiifgrelJions or errings pointing at our com- 
mon fins, iniquities or rebellions pointing at greater 
guilt. 3. The chajlifement, or as the words will bear, 
the difcipline of our -peace tvas upon him ; it fuppofes 
firft. That we by nature were at enmity with, and 
men^ics to God, Sccoudly, That before our peace 

Serm. 22, ISAIAH LIII. Ver/e 5, 3(^5 

could be procured, there behoved to be a fatisfadtion 
given to juflice, the Mediator behoved to come under 
difcipHne and chafUfeinent. 4. And by bisjiripes lue 
arc healed ; he was fo whipped, that the marks of the 
rod remained behind ; the lirft benefit looks to pardoa 
of fin, and peace with God in the fiift three expref- 
fions ; the fecond in this lafl expreffion, looks to our 
fimdlification and purging from the dominion and pol- 
lution of fin ; by Chrill's becoming fin for us, there 
is a vvay made to wafh us from all the guilt of fin, and 
from all the foul fpots and (lains that were on us by 
fin, and he hath thus procured holinefs to us ; we 
come eafily by it, but it cofl Chriil dear, yea, very 

Thefe very fad, but mofl fweet, and foul-comfort* 
ing words, hold out a fliort fum of the fubftance and 
marrow of the gofpel ; and becaufe they do fo, we 
Ihall fpeak of them fummarily together ; and yefliould 
the more ferioufly attend, efpecially fuch as are more 
ignoiant, that by the reading and opening up of this 
Verfe ye may be brought and kept in mind of the fum 
qf the gqfpel ; and to make the matter the more clear, 
I fhall endeavour to make the doctrines drawn from it, 
as fo many anfwers to fix or feven queftions. As i. 
What is man's condition naturally, and what is the 
condition of all them that get no benefit by Chrifl's 
death ? 2. How is man redeemed and freed from that 
condition ; 3, By whom is he freed, or who makes 
the fatisfadion ? 4. How doth he perform that fatis- 
fadion ? 5. What are the benefits that flow from, and 
come to us by the fatisfaftion performed ? 6. Who 
are the perfons for whom Chrilt hath performed the 
fatisfaclion, and to whom he hath procured thefe be- 
nefits ? 7. What is the way how thefe benefits are 
transferred or derived to thofe perfons ? And putting 
thefe h\'t\\ together, we may have a fhort catechifm 
jn one verfe. 

I. Tl^eu what is man's condition by nature? ly^. 

:,66 ISAIAHUW.Vcrfe S' Serm. 22.' 

He is under tranfgreflions. 2^/y, Under iniquities. 
yfly^ At enmity with God. And ^tbly. Under wounds 
3nd loathlbme difeaics of a finful nature : In a word, 
man bv nature is a finner, guilty, greatly guilty, under 
God's wrath and curie ; and at enmity with God, of 
a moft finful and abominable nature, even fick \vit*h, 
and loathfome, becaufe of fin. The firft is implied in 
this word. He was is;ounded for our tranfgrejfions^ that 
is our common fins ; the fecond is holden out in the 
next word, He was brulfed for our iniquities^ or rebel- 
lions, which holds out great guilt ; the third in that 
word, The cha/iifement of our peace was upon hiin, 
which fuppofes that, we were once without peace with 
God ; the lad word, By his Jlripes we are healed, fup- 
pofeth, that we continue in that condition filthy and 
polluted, and polluting ourfelves more and more, 
greedy to drink in fin, and wounding and fickning 
ourfelves by fin. Now lay thefe four words together, 
they clear this truth to our judgment, and fcrve to 
point out to us the neceffity of a Mediator. Again, 
confider them in a fecond notion, and they tell us, 
that even the eledl: themfelves, are by nature in the 
(ame finful find rebellious condition with others, at 
enmity xyith, and under the curfe of God, and abo- 
minably polluted before they be wafhed and healed, 
as the apoftle aiierts, Ephef. ii. We are by nature chiU 
dren of wrath even as others ; and here it is plainly de- 
clared. He iva^ wounded for our tranfgrejj'ions, he was 
bruifed for our iniquities, &c. Some are ready to think 
(as was hinted before) that the eled by nature were 
better than others, or that God forefaw they would 
be better than others, and therefore he eleded them. 
This piece of Arminianifm is in ^11 naturally ; but 
this text in down-right coiuradiclion to fuch a ground- 
kfs conceit, anfwers and aflerts that by nature they 
are even like others, a^ the apoftle faith, Rom. xi, 
32. God hath concluded them all under unbelief that he 
might have mercy en all. All the eled as well as o- 


Serm. 22. ISAIAH LTII. Verfe 5. 367 

thers, are concluded under fin and wrath, that the 
•way of obtaining any fpiritual good, might be by mer- 
cy and free- grace alone. 

2. How are men freed from this finful and mlfera- 
ble condition ? Anfiucr^ \. In general before the quar- 
rel can be taken away, and their peace can be made, 
there muffc be fatisfaclion, which is implied in thefe 
words. The chajlifcment of our peace ivas upon h'un ; 
which fuppofes the neceflity of a fatisfadion made or 
to be made, in refpect of God's decree and comniin- 
ation, who faid, 77^6^ day thou finnc/i^ thoujlyalt d'lc^ 
and curfcd is every one that continues not in all things 
ivriiien in the law to do them. 2. And more particu- 
larly, there muft be a fatisfaQion ; becaufe there is 
1//, The juflice of God that hath a claim by a (land- 
ing law. 2c//v, The holinefs of God that mufi: be vin- 
dicated. And 3fl'/j', The faithfulnefs of God that muft 
be performed and come to pafs what it hath pledged 
itfelf for, as well in reference to the threatning as to 
the promife ; for thofe words. Hath he/aid^ and will 
he not do it ? relate to the one as well a8 the other ; 
there is a great miflake in many, while they leap im- 
med'ately to mercy, without minding the necelilty of 
a fatisfaciion to provoked juflice, and on this ground 
that God is merciful ; which, if it were an argument 
good enough, it would fay, that all, even the repro- 
bate may get mercy ; but we fhould confider the way 
that God hath laid down for fmners coming to mercy, 
and how that before peace can be made, he will needs 
have fatisfaclion to his juflice. 

3. Who maketh the fatisfaclion ? The text fays, 
it is he and him ; he was wounded for our tranfgref- 
fions, the chaftifemcnt of our peace was on him ; and 
who is this he and hiin? It is in general the MefTiah, 
who was then to come, he who was conceived by the 
Holy Ghofl, born of the Virgin Mary, who fuffered 
and was crucified, who died and was buried, and rofc 
the third day j even he, who having the nature of 


-^86 ISAIAH LIII. Vcrfe 5. Sefm. 22. 

God and our nature united in one perfon, lie his oivn- 
felf bare our fins in bis body on the tree, as is laid, 1 Pet. 
ii. 24. and he ivbo kncu no fin, ivas made fin for us, 
that we might be made the righleoufnefs of God in him ; 
as it is, 2 Cor. v. ult. even he of whom the apoftle 
hath been fpeaking here, while he fays, We, as am- 
baffcidors for Chriji, as though God did befcech you by us, 
ive pray you in CljrifC s ftead be ye reconciled unto God : 
And when we fay it is Chrili that is meant, we are to 
underfland it as well negatively and exclufively, exclu- 
ding all others, as pofitively including him ; when we 
itiake him to be the only Saviour, we exclude all that 
men can do, with their penance, prayers, good works, 
and all that angels can do ; neither man nor angel 
could fatisfy divine jultice, anii make cur peace with 
God; and therefore it is laid, Ads iv. 12. Neither is 
there fal-vatioji in any other ; for there is no other name 
under heaven given among men ivhereby we muft be faved, 
but the name of 'Jefus, where it is clear that all others 
are excluded, as it is, Pfal. xl. 6. Sacrifice and offer- 
' ing thou wouhleft not. Sec. neither penance, perfor- 
mances, nor any other thing will do it ; but it is faid, 
Lo, I come, in the volume of thy book, it is written of 
me, I delight to do thy will, my God. Take this then 
as another ground of ra\ ing knowledge, that it is our 
blelfed Lord Jefus that fatisfies juftice, even he who 
being God, was conttnt to become man, and is God 
and man in one perfon ; he, and he only undertaking 
the debt, fatisfies juftice. 

4. How does he fatisfy juftice? Anfw. He was 
•wounded for our tranfgrcjfions., he was bruifed for our 
iniquities, the chaftifemcnt of our peace was on him, and 
by his ftripes we are healed t In which words obferve 
tnefe three things, i. In Chrift's fatisfadion for us 
there is an atlual undertaking, he becomes furety, 
and enters himfelf in our room ; when all other things 
are rejeded, angels, men with their facrifices, thouf- 
inds of rams, ten thoufand livers of o} I, and the 


Serm. 22. ISAIAH LIII. Verfe 5. 387 

fruit of the body, then our Lord Jefus comes In and 
undertakes, Pfal. xl. 7. Lo, / come, he fatisfies for 
our tranfgreflions ; which fuppofes that juftice could 
not have demanded our debt of him if he had not un- 
dertaken it ; therefore Heb. vii. 24. he is called the 
furety of a better ieftament ; for he comes in our room 
and place, and undertakes to pay our debt ; even as 
if a man under debt were going to prifon, and another 
able, rich man fhould undertake to pay the debt, al- 
though the debt fhould lie by for a while unpayed, 
yet the creditor will get a decree on the furety for 
payment of the debt when he pleafes to fue him ; i^ 
Jefus Chrifi: enters as bondfman for our debt, and be- 
comes liable to the payment of it. 2. Chrifl's per- 
formance and payment of the debt according to his 
undertaking, implies a covenant and tranfadlon on. 
which the application is founded, which we fliewed 
was alfo implied in the foregoing words, verfe 4. He 
hath home our griefs^ and carried our farrows. God 
the Father, Son, and holy Spirit, are the party 
wronged by fm. Jefus Chrift confidered perfonally ' 
and as Mediator, is the party undertaking : The terms 
are. That he fhall fuffer, and fatisfy juftice for us, 
and that we (hall go free, that his paying fliall be our 
freedom, that the debt which he pays for us fhall not 
be exa£led of us in perfon, 2 Cor. v. ult. He lubo 
knew noftn, was made fin for us that we might be made 
the righteoifnefs of God in him ; and here, the chajlifc- 
inent of our peace was on him ; it was transferred from 
us to him, that by his firipes we might be healed ; by 
his (tripes and wounds health was procured to us. 3. 
Our Lord Jefus in fulfilling the bargain, and fatisfy-' 
ing juftice, payed a dear price ; it was at a very dear 
rate that he bought our freedom ; he was wounded, 
bruifed, fuffered firipes and puniflmient : So that ye 
may take the anfwer to the queffion in fum to be this, 
our Lord Jefus performed and fatislied for all that was 
due by us, by undertaking our debt, and paying a 
. Vox. L No. 4, A a a dear 

388 tSAIAH LIII. Verfe 5. Serm. 22. 

dear price for fmners, according to the covenant of 
redemption ; he came under the law, and the law 
(truck at him as furety, and he anfwered its demands, 
and fully and condignly fatisfied the juftice of God 
for us. 

As for that queftion, Whether Chrift might not 
by one drop of his blood have fatisfied ? and fuch like, 
we think them very needlefs, too curious, and little 
or not at all edifying ; but if it be afked, Why Chrift 
paid fo much ? \vq anfwer, i . It behoved Chrift to 
pay a condign fatisfaclion to juftice. 2. It was meet 
that he fhould pay all that he paid. Firji, We fay, 
it behoved to be a condign fatisfaftion : For ly?. It 
behoved to be a price equivalent to all that the elect 
Ihould have futfered, had not he interpofed. 2dly, It 
behoved to be proportionable to the juftice of God ; 
for God having laid down fuch a way of fliewing mer- 
cy, that his juftice ftiould be falved, there behoved to 
be condign fatisfadion for the vindication of juftice; 
which was done by Chrift's fuffering to the full un- 
doubtedly ; if we confider, i. The excellency of the 
perfon that fuffered, God and man in one perfon. 
2. If we confider the nature of his fufferings, that 
they were exceeding great, heavy, and preffmg. 
And 3. If withal v.^e confider the manner of his fuf- 
ferings, that it was with much readinefs and chearful- 
iiefs of obedience to the Father's will : That fuch and 
fo excellent a perfon fliould fuffer, and fuffer fo much, 
and fufter in fuch a way ; this fure makes condign fa- 
tisfadion, and fo juftice is thereby fully fatisfied, and 
made as glorious as if all the eledt had fuffered eter- 
nally : Therefore we fay, that his fufferings were a 
condign and proportionable fatisfa6lion to juftice for 
them whofe debt he payed, by this juftice is complete- 
ly and glorioully fatisfied. Secondly, We faid that it 
was meet that he ihould pay all that he payed, and 
fo it is, if we confider, i. The excellency of immor- 
tal fouls, a little price (as all that men or angels 


Serm. 22. ISAIAH LIII. Ver/e 5. 389 

could have payed would have been the fmeft gold, fil- 
ver, or precious ftones) could not have done it, The 
redcnipticn of the foul is precious, and ceafeth for ever, 
to wit, amongfl; all the creatures, Pfal. xiix. 8. 2. 
The feverity of juflice on the jufl: account of fin, call- 
ed for fuch a price. 3. God's end, which Vv'as to 
make both his grace and juflice glorious, required, 
and made it meet that our Lord fliould fuller condign- 
ly, and in his fufterings fufter much, even all that he 
did fuller ; and in this ye have an anfwer to this que- 
ftion, why Chrift fuffered fo much as the lofs (to fpeak 
fo) of his declarative glory for a time, outward fuffer- 
ings and inward fuft'erings, even the bruifing and 
fqueezing that his foul was under, which made him 
to fay, that // 'iuas heavy unto death, and exceeding for- 
roufuL Let not fmners then think it a little or a light 
thing to get a foul faved, the redemption whereof 
ceafeth for ever as to us or any creature : Behold 
herein the glory of grace eminently fhiaeth forth, 
when there is fuch a price payed for that which in 
fome refpeft is of fo little worth ; and alfo the glory 
of juftice, when fo great a price is demanded and pav- 
ed down for Its fatisfadion, by fo worthy and excel- 
lent a perfon ; and let none think little of fin, the 
guilt whereof could not be otherways expiated, the 
challifement of our peac" behoved to be on him. 

5. What are the benefits that come by thefe fuf- 
ferings? Anfiv. 1. The benefits are fuch, that if he 
had not fulFered for us, we (hould have fullered all 
that he fuffered, ourfelves. 2. More particularly, v/c 
have firft, peace and p.^rdon of fin. Secondly. Heal- 
ing by his fufferings ; fo that if it be af^ed. What 
procured pardon of fin and peace with God ? We an- 
i'wer. It is Chrifl's fufferings : Or if it be aiked. What 
is the caufe of God's jufiifying finners ? We anfwer. 
It is Chrifl's fatisfaclion or fuftering ; and it is (by 
the way) much to be regretted, that fuch is the ig- 
norance of fome, that if a quefl:ion be propofed in di- 

A a a 2' vers 

390 ISAJAH lAW, Verfe ^. Serm. 22. 

vers words and expreffions ; as if it fliould be a(ked. 
Wherefore are we pardoned ? Wherefore are we juf- 
tified ? which is one and the fame, they know not 
how to anfwcr ; but here ye are called to remember, 
tliat Chrift being wounded, and his bearing th« chaf- 
tifement due to you, is the caufe of your pardon and 
juflification. 2. Healing looks to fanclification, as 
we hinted in the expofition ; fo that if it be afl-ied. 
How comes it to pafs that a fmner is made holy ? we 
have it here anfwered, That tho' efficiently it comes 
by the Spirit, and be his work, yet meritorioufly it 
comes by Chrid's fufferings he bought it, by hisftripes 
ive are healed: And under thefe two words, peace 
and healing J we take in all things needful or pertain- 
ing to life and godlinefs ; for by peace the enmity is 
taken away, and we are reconciled to God, as 
Eph. ii. 14. he is faid to be our peace, and he who 
came to /peak peace to all that are afar off and near, 
and alfo by peace we underftand all the effeds of peace : 
I. Pardon of fm, juflification, adoption, communion 
with God here and hereafter, peace with our own 
confcience and with the creatures, eternal peace and 
glory, and all thofe good things purchafed by Chrift's 
death : For the Hebrews under peace comprehended 
all good things : And under healing we take in fanc- 
tification (as dillinguiflied, tho' not divided from thofe 
other things mentioned) dying to fm, and living to 
lighteoufnefs, with thefeveral degrees of their advance 
and progrefs, and the making of us to be without 
fpot and wrinkle, or any fuch thing, fo that we have 
much advantage by ChrifVs purchafe, and much pre- 
judice through the want of it. By his death we are 
kept out of hell, and admitted to peace with God 
and every thing that is good ; we have liberty to pray 
for all that is good ; and are brought in his own way 
and time to the pofieflion of it ; it is by the blood of 
fprinkling that we have a new and living way made 


Serm. 22. ISAIAH LIII. Verfe 5. 391 

patent to us unto the moft holy, and hollnefs, in 
the way whereof wc enter in thither. 

6. To vvhotn hath Chrift procured all thefe good 
things ? The text faith, its our and ive^ the chaftife- 
ment of our peace was on him, and by his flripes ive 
are healed, to wit, the eledt. Whence obferve, i. 
That the benefits of Chrift's purchafe redound only to 
the elett, there is a certain felecl number to whom 
they are applyed, and not to all indifferently, it is 
only of as many as are healed, whofe chaftlfcment he 
hath born : It is only they whom the Father hath 
given him, to whom he gives eternal life, and they 
diall never perifh, John x. 28. They are effedually 
called, juftitied and fandified. 2. Obfcrvc that what 
Chrift jefus hath purchafed, and the benefits of his 
purchafe, redound, and are extended to them that are 
guilty of hainous fms ; to them that are under tranf- 
greflions and iniquities, that are at enmity with God, 
and under many pollutions, and moft loathfome fpiri- 
tual difeafes ; to them who contemned and defpifed 
Chrift, and judged him fmitten and plagued of God, 
as is clear from the foregoing words ; and to them 
which have gone < ftraying like loft fneep, as is clear 

from the words following. 


This points at thefe two or three very ufeful things. 
I. That the eleft are by nature, and before Chrift do 
them good, no better than others. 2. It fhews the 
freedom of the grace of God that comes over that, 
and freely gives pardon, peace and healing to them. 
And 3/y, it ferves to ftrengthen a fmner's faith, who 
is fcnfible of his enmity and fmfulnefs, and to be a 
ground of encouragement to him, to ftep to, and lay 
hold on Chrift's purchafe, becaufe it was for fuch that 
he died; he may humbly, yet confidently fay, Chrift 
died even for iuch as me, for them that wounded and 
pierced him by their tranfgrelfions and iniquities ; for 
them that were at enmity with God, Iffc. And alas I 
am fuch, and will therefore on the call of the gofpel 


392 I S A I A IIIAW. Vcrfe $. Serm. 22. 

come to him, and on his own terms endeavour to call 
myfclf on him. 

7. How are thefe benefits, this juftification, pardon 
of fm, peace and healing, and all that is comprehend- 
ed under them, derived from Chrifl to the finner that 
by faith fleeth unto him for refuge ? Anfwer, Thefe 
two generals will clear it. i . They are derived to us 
juftly and in a legal way ; Chrifl fleps in our room, 
that we may come in his room. 2. They are derived 
to us freely, he was wounded and bruifed that we 
might go free ; he endured ftripes that we might be 
healed ; he got the buffets and bare the burden, and 
w^e get the benefits ; there is not a grain-weight of it 
laid on us as it is fatisfadory to divine juflice. To 
clear this a little more about the deriving the benefits 
of Chrift's purchafe to us, there mufl be arefpeft had, 
I. To the covenant of redemption, the ground of his 
fuffering for us. 2. To the covenant of grace and re- 
conciliation wherein the offer of thefe fufterings, and 
the benefits purchafed by them to us, and the term of 
both is made. 

I. I fay, that refpect mufl be had to the covenant 
of redemption, wherein it was acled in the council of 
the God-head, that the Son of God fliould become 
man, and fuller, and condignly fatisfy divine juflice 
by paying the price due by the elecl, and that that 
price being laid down, it fhould be made forthcoming 
to them for whom he paid it, and be reckoned theirs, 
:uid they fet aftually at liberty, when having recourfe 
thereto by faith ; and here there is a legal ground for 
transferring Chrifl's purchafe to and upon us ; the 
bondfman latisfying, we the debtors are on that ac- 
count abfolved in his own order and method, and 
liave a right to feek the application of the price, and 
the benefits purchafed by that price ; Chrifl Hands in 
our room at the bar, and fentence pafTed on him to 
pay our debt ; he fatisfied according to his undertak- 
ing for us : And upon the other hand, we are brought 


Serm. 22. ISJIJHUU.Vcr/eS' 393 

in, and the fentence of juftification palFed on us on 
that account : He, faith the ajx)ftle, who knew no fin, 
is made fin for us, that in him we may be accounted 
righteous, and may be declared free (as we are) by 
virtue of his fatisfaftion. 

But it may be objeded here, What ! Are we then 
abfolved from the very time of Chrifl's death and fore- 
ward ? For anfwer, we would diftinguifli betwixt a 
right to the thing and a right in the thing (as we ufe 
to fpeak ;) betwixt Jus a J rem andyW in re ; the eledt 
from Chrifl:*s death forward, and before too, have a 
right to the thing, but not in the thing, as to the ap- 
plication of it to themfelves ; an eleft perfon by vir- 
tue of Chrifl*s fatisfaftion hath a legal right to his pur- 
chafe before beheving, but when he comes to believe, 
the obflru£lion is taken away that hindred his appli- 
cation, and then he hath a new right not only to, but 
in Chrifl's purchafe ; even as a perfon that is mi?ior 
or mad, may have a right to a great poflefiion, but 
by the law he is fecluded from the ufe of it till ha 
come to majority, and have the ufe of reafon ; and 
this diflin61:ion we have as one of the claufes of the 
covenant, John vi. 39, 40. where firft: in the 39/-^ 
ver. Chrift fays. This is the Father'* s will that fent me, 
that of all that he hath given me, IJhould lofe nothing, 
hut Jfjould raife it up again at the loft day : It is the Fa- 
ther's will that eternal life be given to as many as are 
given to Chrifl on his fatisfadion, and Chrift hath 
purchafed it to them by his fatisfadtion abfolutely as 
to the event ; and therefore they have an acceflible- 
nefs to it, a right to it, and cannot but partake of it ; 
yet not fimply, but in the way that he hath laid down : 
And therefore idly. In the 40//-> ver. he faith. This is 
the will of him that fent me, that every one that feet h thi 
Son and believcth on him may have etertial life ; by be- 
lieving they come to the application of that to them- 
felves which they had a legal right to before by Chrifl's 

2. Refpeft 

394 I S A 1 A H lAW. Vcrfe $, Serm. 22. 

2. Refpecl muft be had to the covenant of grace, 
which is not quite another thing than the covenant of 
redemption,, but the making offer of it, and the be- 
nefits contained in it in the preached gofpel, when 
Chrift fends out his ambaffadors to woo and invite 
finners to Chrilt, and to bring them to the applica- 
tion of his purchafe ; and it is by clofmg with, and 
receiving of Chrift's offer that the actual cure comes, 
and that by Chrifl:*s ftripes our fores are healed : Even 
as when a child that was minor becomes 7iiajor, he 
comes to have a right to poffefs the fame lands or 
fums of money by the fame law that gave him a legal 
or fmiple right to them before ; or he comes to have 
a right in that, \\'hich before he had a right to : So 
eleft fouls that have a right to Chrift's purchafe be- 
fore believing, while they are mad in nature, are un- 
der the curfe and wrath threatened in the word of 
God for not believing ; but when they come to be- 
lieve, they come to get an extract from the fame 
word of their right in Chrift's purchafe ; becaufe the 
words fays. He that believes^ is pajl from death to life, 
aiidjhall not come into condemnation ; and fo the fame 
word that did condemn before believing, doth now 
abfolve upon a fmner's believing ; and we come at 
this abfolution by receiving Chrift's offer in the cov- 
enant of grace : And if it be afked. How comes it 
that the receiving of Chrift's free offer in the cove- 
nant of grace, gives a right to Chrift's purchafe ? We 
anfwer, It is by virtue of the covenant of redemption, 
wherein it is fo tranfafted betwixt God and the Me- 
diator ; fo that there is the offer of the covenant re- 
ceived, and the covenant itfelf that concur for mak- 
ing over and deriving a complete right to wretched 
finners in Chrift's purchafe. 

Let the ift ufe of this be for our inftruclion and 
information, which is the end why we have chofen 
in this way by this fliort view to give you in a very 
ihort fum, the marrow of the gofpel j and if ye re- 

Sertn. 22. ISAUH LIII. Verfe 5. -95 

member thefe few queftions, ye may be In a capacity 
not only to anfwcr us, but ihroui'^h grace to excrclfe 
faith on C'hrift ; and uc think ye will all readily grant, 
that thofe who cannot at all anfwcr them, fliouid not 
go to the Lord's fuppci : v\nd therefore that ye may 
retain them, we fliall Ihorily rofunie them. 1. What 
condition is man in by nature ? Anfiv. Under fin and 
mifery, even under the curfe of God ; or thus, every- 
man is a finncr, and liath a finful nature, or, he is 
under tranfgreflions and iniquities, is naturally loaih- 
fome, wants peace with God, and hath need c)f heal- 
ing ; let this in the firfl; place fink in your hearts. 2. 
How is man freed from this finfulnels and niiicry ? 
Aufxu, lie cannot be free from it, till there be a con- 
dign fatisfadion made to divine julilce, wounding and 
bruifing mull be to procure healing, and chaltlfement 
mufl be to bring about our peace. That word, 
Kxod. xxxiv. W}jo loill by no means acquit the gui//y, 
fhould always be remembered, and faith fliould look 
to a Saviour for fatisfadion. 3. Who can fatisfy ? 
Anfw. Neither man nor angel can <\o it, no penances,. 
• no prayers nor performances of any mere creature will 
do it, but he only that was wounded and bruiied, he 
who by nature is the Son of God, the exprefs image 
of the Father's perfon, and who, in reljuft of hi^ hu- 
man nature, was born of the virgin Marv, like to us 
in all things except fin ; it is he thai lali^iies jultice, 
and it is by no other way that we get paidon arid peace 
■with God, and holinefs. 4. What way doth Ghrifb 
fatisfy jultice, and make peace betwixt God autl tin- 
ners ? Anfiv. He entered himfclf in our room, and as 
furety undertook our debt, ililfered the condign pun- 
ifhment that was due for our fiiis, and paid the price 
that we fhould have paid ; he in a manner left heaven 
and became man, led a mean life in the world, drank 
the cup of his father's wrath, was wounded, bruited, 
chaltifed, and died a curled death, whereof his hang- 
ing on the crofs was but a fign. 5. WMiat bcnrhts 
Vol. I. No. 4. B b b come 

\()G ISAIAH U\\. Vcrfc S' Serm. 22. 

come to us by his lufFerings ? Anjkv. Pardon of fin, 
peace with (iod and healing ; the confcicnce by his 
blood is Iprinkled froiii dead works, the perfon ablblv- 
ed, reconciled to God, made whole, and made at 
laft to be without Ipot or wrinkle, or any Ivich thing ; 
and this is not as Paj)iits blalphemoufly fptak, a pu- 
tative elied:, but a mod real one. 6. Who are made 
partakers of this pardon, peace and heali}ig ? Anfio. 
The elecl have right to it, and by believing they make 
the application ; therefore it is faid here, our zndk we. 
And we may look upon the prophet fpenking in the 
name of all the elect, or in the name of the believing 
vlecf, who on believing are aclually healed. The elect 
ihen are healed, and the way how is by faith n:kaking 
application oi Jefus Chrift. y. How in juitice can he 
])e condemned that Avas free of fm, and bow can we 
be abfolved that were guilty? AnJ'nj. He in jufUce 
was condemned, becaufe as our furety he came in our 
room, and undertook to pav our debt ; and on the 
fame ground we wretched finners, mav in his way 
make application of his purchafe ; becaufe it was on 
thefe terms that he undertook the debt, that we might 
be fet free ; and it is on thefe terms that it is oHered 
m the gofpel ; that feeing he hath paid for eled iin- 
ners, they may upon the hearing of the otVer, clofe 
vith it. But how may the finner applv if ? Anfiv, 
Not only becaufe it is free, and freely olfcred, but by 
cleaving to it by faith, as the prophet doth here ; it is 
not only to apply it fimplv, but to itep in and reft 
upon it in the terms it is ollered ; io that as on the one 
part Jefus Chrift became really liable to fufFering, and 
fatisfied for our fins, when he faid, £0, I ccme^ in the 
*vohnnc of thy book it is written . of me^ I delight to do thy 
It///; fo upon the other part, the believing finner 
comes to apply the price paid, by embracing rhe price, 
and acquiefcing in the fatisfaction, and laying hold o-f 
it as his own, and by his being brought to fay in faith. 
Let his wounding be my pardon, let his chultifement 


Serm. 22. ISAIAH LIII. Vcrfe 5. 39; 

be my peace, and let his ftripes be my heallnp; : J^y 
this means as the law had a right to Chrill ior his 
paying the elect's debt, fo they by believing get a right 
to the promife of pardon and healing ; for if the bar- 
gain was fure on the one fide to piocure woujidingto 
Chrift, as if he had been the fmner himfelf ; fo on the 
other fide, the bargain is as fure; the believer is fet 
free, and may be as really comforted, as if he had a 
righteoufnefs of his own, or never had fniiied. 

Ufe 2. Therefore there is here wonderful matter of 
confolatipu to believers, that what was juftice to Chriit 
is grace and mercy to us, that which was pain to him, 
is pleafure to us ; his forrow or»r comfort, his woundr 
ing our pardon, his ftripes our healing, hfc. 

Ufe 3. As ye would riot prejudge yourfelves of thefe 
benefits which Chrift hath purchafed, make your peace 
with God through Chrift. If your pardon and peace 
be not obtained this way, ye will never get it, but ye 
fliall be made to pay your own debt, and be liable to 
wrath eternally, b^caufe of inability to pay your debt 
to the full : Therefore (lep to, and make the offer wel- 
come, how fmful and undone foever ye be ; the more 
fenfible ye be, ye are the more welcome ; this is the 
particular ufe of the doctrine. O 1 let thefe things 
fink in your hearts, that ye are finners, great finners,. 
under wrath, and at enmity with God ; that Jefut* 
Chrift is the Saviour of loft finners, and that there is 
ijo way to pardon and peace but by clofing with him, 
and laying hold on hi* fatisfii^ion ; that ye niay be 
drawn to caft yourfelves on this evcrlafting covenant, 
for obtaining the benefits that Chrift hath purchafed. 
And himfelf blcfs what hath been fpoken for this cud 
and ufe. 

B b b 2 S E R. 

39S ISJIAH Ull. Ver/e S' Serm. 23. 


Isaiah LIII. Vctfe 5. 

Verfe 5. Bi/t he icas zccunded for our tranfgrejfwns^ he 
was bruijcd for our iniquities : The chaftifcment of 
our peace ix^as vpon him, and with his flripcs we arc 

T were no fmall progrefs in Chriftianlty, to know 

and believe the truths that are implied and con- 
tained in this fame verfe ; the Lord by the prophet is 
giving a little conipend of the work of redemption by 
his faving of Tinners from death, through, and by the 
wounding of the Mediator. We ilid a little open the 
meaning of the words, and gave a funi of the docliines 
contained in them, at lealt of fome of them which do 
contribute to this fcope. 

The prophet is here fpeaking of Chrifl's fufferings, 
with refped to the caufe of them, and the effect that 
followed them, and fliews how this was indeed the 
miflake and blafphemous imputation that we had of, 
ai^d vs^ere ready to put on him, even to judge him fmit- 
ten and plagued of God for his own fins ; whereas 
God hath another defign ; he was altogether without 
fin, but he vvas wounded for our tranfgreflions, he was 
bruifed for oz^a* iniquities; we were at enmity with 
God, and he took on him the chalHfement of our 
peace ; and this is the effect, to procure healing to z/j-. 

We fhall now fpeak a word to three doclrincs fur- 
ther befides what we fpoke to the la(t liay, which are 
thefe, I. rjiat there was an eternal defign, plot, and 
tranfa^ilion betwixt God and the Mediator, as to 
Chrill's fuffcring for the redi;cniin!^^ of ^;lcct finners be- 

Serm. 23. ISAIAH LIII, Verfe 5. 399 

fore he acliially fuffered. This the prophet fpeaks of 
as a thing concluded ; for the caufe of his fufferings 
was condefcended on, and the end and fruit of them 
was determined, which implies an antecedent tranfac- 
tion betwixt the Father and him for putting him in 
the room of fmners ; and by this tranfadion juftice 
hath accefs to exaft the payment of this price ; he in- 
terpofed, and the Father exa£Vs of him the payment 
of their debt, and feeks fatisfaclion from him for all 
that he bargained for. a. That this tranfaction or 
defign concerning the redemption of elect fmners, is 
in refped of Chri(l*s fuffering and fatisfying of juftice, < 
fully and adually peformed, he undertook to be woun- 
ded and bruifed, and he was accordingly adilually 
wounded and bruifed. The tranfaclion, as to the en- 
gagement in it, and efficacy of it, took place in Ifa'iah's 
time, and before his time ; but as to the a6lual per- 
formance of what the Mediator engaged himfelf to \ 
fuffer, it is fpokcn of prophetically by him as a thing 
done, becaufe to be done ; and now it is done, and 
indeed long ago. 3. That the fatisfying of juftice by> 
the Mediator's fufterings according to his engagement, 
proves as eftedual to ahfolve, juftify and heal thofe, 
even the grofteft fmners, that come under this bargain 
and tranfaction, as if they had actually fuffered, and 
paid and fatisfied their own debt themfelves ; Their 
fms are pardoned through his fufterings ; their dead- 
ly wounds are healed by his ftripes, as if they had ne-» 
ver had a wound ; their count is ftruck and crofted as 
clean out, as if they had never had any debt ; they 
are acquitted and fet free as if they h^d never been 

Thcfe three ckclrincs lie very near the life of the 
gofpel, and the propliet in this chapter, and particu- 
larly in this verfe, often mentions them. Our pur- 
pofe is only fliortly to explaii) them to you, as a 
ftiort fum and compend of the tract of the covenant of 
redemption : Thcjirji of them ftiews the rife of tho 


40C5 ISAIAH lAW. Verfe $. Serm. 23. 

work of redemption : The /€co?id fhevvs the means by 
which it is executed. The third holds out the ellecl 
and confequence, and the end of all. 

For the Jirji then. There was (we fay) an eternal 
tranfaclion betwixt God and Jefus Chrift; the Mediator, 
concerning the redemption of finners. His atlual re- 
deeming, by being wounded and bruifed, fuppofeth 
this ; for the Son Is no more liable to fuffering (not to 
fpeak of his fuitablenefs) than any other of the perfons 
of the blefled Godhead, had there not been an ante- 
cedent tranfaclion ; there was no obligation nor tye 
on him to be wounded, and to enter into the room 
of finners as their furety, for payment of their debt, 
if there had not been a prior engagement ; neither 
could his wounding and bruifmg have proved ufeful, 
or have brought healing to us, if this prior engage- 
ment had not been. And this is it which we call the 
cavcnani of redemption, which we would not extend fo 
as in all things to ftretch it to the properties of thofe 
covenants and bargains which are amongfl men, it be- 
ing in fome refpe(5t an expreilion ufed to make grace 
more difcernable to us that can conceive fo little of 
grace's way. This tranfadion or covenant of re- 
demption is fometimes called the Father^ s ivill and Ins 
law; as Pfal. xl. 8. I delight to do thywill, my God, 
yea thy law is ivithin wv heart ; and John vi. 38. It is 
called fo, / came from heaven, not to do mine oion ivil/y 
hut the will of him that fent me ; fo alfo John xvii. 14. 
it is called the Father's work in one refpect, and the 
Son's work in another. / have finifjed the work thou 
^aveft me to do, which is the profecution of the fame 
contrivance ufually called a covenant ; becaufe as to 
the ellentials, it halh the nature of a covenant, to wit, 
two parties agreeing, and terms whereupon they a- 
gree ; and i>s well ordered in all things for profecuting 
and carrying on the defign of faving lofl finners ; call- 
ed, Ads ii. 2:^. the determinate cotinfcl and fore- know- 
»€dgc cf Cod f there was a plot and defign in God's 


Serm. 23- IS A lA H Llll Ver/e e;. 401 

counfel concerning Chrift's i'ufferings, whereof his 
fufFerings were the execution. 

To clear it a Httle, we .ihould confider thefe five 
things in it. i. The parties. 2. The matter about 
which it is. 3. The life and occafion of it. 4. The 
terms wherein the form of it ilands, or the means 
whereupon it is undertaken. 5. Some properties -of 
this covenant. 

1 . For the parties, upon the one fide is God e((en- 
tially confidered, or all the three Perfons of the glori- 
ous Godhead, Father, Son, and Moly Ghoft, who 
are all concurring in this covenant, it being the act 
of the determinate counfel of God ; and in this refpect 
God is the party to whom the fatisfa£lion for loft fm- 
ners is made, and he is alfo the party condefcending 
to accept of the fatisfaQion. And upon the other fide, 
the party engaging to make fatisfa£tion, is Jefus 
Chrift, the fecond Perfon of the bleffcd, dreadful, and 
adorable Trinity, perfonally confidered, now becom- 
ing the Head of the elect, that he may have them all 
with himfelf to be one myllical bcxiy. In the firft re- 
fpecl, all the three Perfons, that liune one bleifed God 
gives the command, or requires a fatisfaclion of God, 
and concur as the infinitely wife orderer of the decree ; 
and in the fecond refpecl, Jefus Chrill as Mediator,- 
undertakes to mak^ fatisfadion, Pfal. xl. 6, 7. Sacri- 

Jice and offering thou didjl not dcfire : God as it were 
making the ofi'er, what can, or fliall be given to me 
for the redemption of finiiers ? facrifice and oiferiags 
will not pleafe, nor are accepted by me : Then follows 
the Mediator*s part, Xo, / come, in the 'voliims of thy 
book it is written of 7He, I delight to do thy will^ O my 
God ; for though in the firft refpe£l, all the perfons in 
the Trinity be on the one fide, being of one will j yet 
in the other refpett, Chrift Jefus as Mediator comes 
in on the other fide to do his will. 

2. As to the matter about which this covenant Is, 
it is about the fatisfying oi' jufticc, and making of 


402 • IS A J AH LIII. Vcrfe 5. Serm. 23. 

peace between God and loft fmners ; it is that we 
might be pardoned, jufUfied, have peace made witli 
God, and be healed. It is true, there Is an end a- 
bove and beyond this, even the glory of God's rich 
j^race, and condefcending love, that (loops lo low to 
iave finners ; but finners pardon, and peace with God, 
and their healing, is the immediate end : Or it we 
come rearer, the matter about which it is, is the re- 
deeming of the elect, for thele words in the text, ice 
and us, are of equal extent with them that are juflified 
and reconciled, and whom he actually healeth by hi*- 
wounds and Itripes, fo that whoever they be who are 
never juflified and healed, they are not comprehend- 
ed in this bargain. 

3. The rife an^ occafion of this covenant may be ga- 
thered from thefe three, i. There is the fuppofing 
of man's fin and fall ; for whatever eledion doth, re- 
demption doth mofl certainly fuppofe man to be lofl: 
and under fin. 2. There is God's decree, not to par- 
don fin without a fatisfadion. 3. There is God's e- 
Jcction preceding, or his purpofe to fave fome for the 
glory of his grace, which are the clei^t, who are laid 
to be given to Chr'ift. Thefe three are the rife and 
occafion of the covenant of redcmpiion : iMan hath 

• finned, the threatning nuiit be executtil, and jullice 
fatisfied ; and yet God hath for the gloi y of his grace, 
elected a certain number to life, and tliar mult needs 
fland firm. AxmX thefe three feeming 10 thwart one 
with another, gives the occafion and rife to rhe excel- 
lent and admirable contrivance of this way ; how the 
loft finner fhall be faved, yet fo as jufUcc llrall be fatis- 
fied, and not wronged in the leaft, and juftice fo fa- 
tisfied, that yet the decree of election by grace Ihall 

4. As for the terms (wherein the form of the cove- 
nant ftands,) and the means by which thefe ends may 

' be brought about ; to w it, how the redemption of loll 
iinners may be attained, juftice may be fatisfied, and 


Serm. 23. I S A IJ H Ull. Ver/e s- 403 

the glory of grace made to (liine ; and how any thing 
that makes thefe feem to jullle and thwart, might be 
guarded againft ; and that was it which (to I'ptak fo 
with reverence) put God to the confultation about it.; 
which fhews the excellency oF the covenant of redemp- 
tion, and the deep draughts that are about it, for o* 
therways and properly God needs not confult or ad- 
vife : They are fhortly thefe, i. God's offer to redeem 
man, if his ju (lice may be fatlsfied ; and if any refpon- 
fal perfon will become furety and undertake to pay the 
eleds debt. 2. The Son's accepting of the offer, and 
undertaking or engaging to pay their debt, upon con- 
dition that his payment and fatisfaOion (liall be account- 
ed the elects, and accepted for them. 3. The Fa- 
ther's acceptation of this engagement and undertak- 
ing according to his offer ; and the Mediator's accept- 
ing of it, and acquiefcing in it, he holds the bargain, 
to fpeak fo, and fo ic is a fealed covenant. The firfl 
is comprehended in thefe words, Sucri/ices and offer- 
ings thou d'ldjl not dcfire^ Pfal. xl. infinuating that God 
did defire fomething : The fecond in thefe words, 
Mine cars thou haft opened^ then f aid /, Lo^ J come ^ in 
the volume of thy book it is written of nie, I delight to do 
thy will^ which implies the Father's acceptation as 
well as Chrifl's undertaking ; and it alfo points at the 
way how the fatisfadion is made effeclual ; efpecially 
if we compare thefe words of the Pfalm with Heb. x. 
5, 6. we will find that they rekite to Chrifl's humilia- 
tion in general, for it is in the Plalm, Mine car hajl 
thou opened : But in Heb. x. 5. it is, A body haji thou 
prepared me : And where it is faid in the Pfalm, / de- 
light to do thy-ivill, the apoflle fays, By the ivhuh luill 
we are fanctified. The Father makes the offer on the 
terms of a fatisfadion to jultice ; the Son as Mediator 
accepts the offer, and undertakes for the' elcci ; here 
am I, to do thy will on the fame terms that the offer 
,is made; and the Father accepts of the Son's engage- 
ment, according to that word, Matth. iii. This is my 
Vol."!. No. 4. C c c hcloved 

404 ISAIAH LIII. Verfe s. Serm. 23. 

beloved Son in whom I nm well pleafed ; he oflers him- 
fclf furety tor finiiers, and the Father is content to ac- 
cept of hii;i as their furety : In the one reipecl it is 
called i\\*i lather s plcafure, ver. 10. of this chapter, 

1 >/ it pleafed the Lord to briiife him^ kc. becaufe the 
terms were To propofed ; and in the other refptft, it 
is called the Mediator's pleafure, or fat isf action, ver. 1 1. 
becaufe the condition propofed is fatistying to him, 
The p'eafure of the Lord foall prcfpcr in his hand ; Pie 
undertakes to pay, and God accepts of his undertak- 
ing, and obliges himfelf to abfolve the believer : And 
the words following. He Jhallfee his feed^ and the tra- 
vel of his foul, and be fatisfcd ; and by his knowledge 

fjidl my righteous Servant Jujiify many : are pron-iiies 
made to him on fuppofition of his making fatisfaction : 

2 Cor. V. ult. The firft part of the tranfatlion is, He 
hath made him to be fin for us, that knew no fin ; and the 
other part of it is. That we might be made the righte- 
oufnefs of God through him : He accepting of the bar- 
gain, obtains a right to a jiiftifying and abfolving. fen- 
tence by virtue of his fuii'cring, for which caufe thefe 
words are added, in him, or through him : This (hews 
ihe clearnefs of God's juftice in proceeding wirh the 
Mediator, the ground of Tinners juftification through 
him, and gives finners a warrant to make ufe of 
C^hrill's fatisfaclion as theirs, becaufe it was fo agreed 
upon in the council of the God-head. 

5. AVe come now to fpeak a little to fome proper- 
ties of this covenant, and (liall content ourfelves with 
three or four .of them that make for the fcope, as, i. 
The ju'iHce and equity of it. 2. The faithfulnefs of it. 
3. The freenefs of it. And 4. The wifdom that fhines 
in this bargain ; and fo pafs by the reft. 

1 . The juJUcc and equity of this tranfatlion may ap- 
pear in thefe refpefts. i . That the Father fliould be 
Satisfied, and that he that was wronged fhould have 
his honour reftored ; that the threatning given out in 
his law fhould take elFeft, that the foul that Tins fliould 


S^rm. ,23. ISA hi H- LIII. • Verfe 5. , 405 

in hisiown, or in the furety's perfon die; ^nd that a 
fuitable recompence fhould be made to juflice before 
the finner (hould be abfolved. 2. Juflice appears in" 
this refpe£l:, that when the Son of God, the Mediator, 
offers to l)ecome man, and to endure and fuiTer all 
that the eled fhould have fuffered, his fufferings 
fljouJd be accepted as a fatisfaclion ; becaufe the juf- 
tice of God, yea, the holinefs, power, and greatnefs 
pf God, are as glorioufly manifefled in Chrifl's fatis- 
fadlion, as if man had fuftered ; nay, there would 
not have been fuch an amends and fatisfadion made 
to juflice, even if all creatures had fuffered : Juflice 
by this means hath more fatisfaclion than it could have 
had otherways ; and hereby the holinefs of God, and 
the feverity of his juflice, as well as the condefcend- 
ing love of God, is the, more manifefled, that he him- 
felf fhould condefcend to fatisfy ; therefore Rom. iii, 
26. it is faid. That he might, be juji, and the juftijlcr 
(if him that hclieveth on Jcfus : God is juO:, in that he 
will not only have fatisfaftion, but an equivalent fatis- 
fadion for the refloringof his juflice to its declarative 
glory, wherein it fuffered by man's fall. 3. Juftice 
appears in this refpeft, that the Mediator fatisfying; 
juftice, thofe for whom he fuflered fhould be acquitted, 
and h^ve the fentence of abfolution pafl in their fa- 
vours ; which the rather w^e fhould take notice of, 
that we may know the redemption purchafed and be- 
(lowedbythe Mediator,- is by an exacl fatisfying of 
juflice, and not: by removing of our fins, as he did 
our difeafes, noi" by pardoning of t"hem by an autho- 
rity committed to him ; but, as I faid, by a real anc^ 
aclual fatisfying of the juflice of God for them ; there- 
fore Luke xxiv. it is faid, He behoved to fuffer thefe 
ihuv^s^ and then to enter into his glory^ there was a ne- 
ceflity of it, becaufe of the juflice of this covenant, 
for the Son, not onlyto become man, and be in a low 
condition, but to become a curfe, and to die the 
curfed death of the crofs. 

C c c a ^ fc-. 

4o6 ISAIAH LIII. Verfi 5, Sernr. 23. 

A fecond property h faithful nefs oh all fides : Faith- 
fulnefs on the Father's fide in his word and promife 
to the Son, All that are given of the Father are made 
to come to him, and there i^ nothing loft^ John vi. 37, 
44., 41J. faithfulnefs on the Son's fide, performing all 
according to his undertaking, fulfilling all righteouf- 
nefs : Therefore when in the oiie word he fays, Deli- 
ver me from this hour : In the next word he fays, But 
for this cdufe came I unto this hour : It was my errand 
into the world, and now I am to go about it by nn4 
by. And I lay down my life for 7ny fheep myfelf nomaii 
laketh my life from me-, but I have pozuer to lay it down^ 
and poiver to take it up again : His faithfulnefs alfo ap- 
pears in keeping all that are committed to his trull. 
None of the?n JImiII perijh, but he fha^l raife them up at 
the lafi day ; therefore he is called the good ox faithful 

3. It is a /r^^ covenant. Itisytt/?, as betwixt God 
^nd the Mediator ; but as to the elect, it is mo^free : 
By his wounds we have pardon, and by his ftripes we 
have healing ;; The chajlifement of our peace ivas on 
him .' There is not one grain weight or worth to be 
fatisfied by us : He was made fin for us, ; he was made 
the curfe, even the wrath-pacifying-facrifice and offer- 
ing, that we might be made the righteoufnefs of Gody 
not through ought in purfelves, but through hi?n, 
2 Cpr. V. ult. 

4. It is a mod wife contrivance. For if the Son 
had not become man and Mediator, how could juftice 
have been fatisfied, or the elecl pardoned and healed ? 
They could not fatisfy for themfelves, and no crea- 
ture coiild fatisfy fox them ; therefore the only wife 
God finds out a \Yife means for fuch an end, as is the 
faving of the eleft, in a way wherein juftice and mer- 
cy, or fi^ee grace, fweetly kifs each other, and whercr 
in they bpth fhrne forth confpicuoully and radiantly. 

That vvhich we would fay in fhort concerning this 

I^Qvenant^ ;s this ; Thi^t Jefus Chrif^ haih undertnkeri 

■*'■" ' ' ~' "" to 

Sernr, 23. ISAIAH LIII. Verfe 5; 40/ 

to pay the ele£l:*s debt, and hjith ftepped into their, 
room ; and God hath imputed unto him their fin, 
and accepted of a fatisfu^ion froni him for them. 
And all this in a legal and juft way, fo as there is ac- 
cefs before the throne of God, for them to plead for' 
the application of his righteoufnefs by virtue of this 
covenant ; that ^s really and faithfully as Chrift: per- 
farme4 his undertaking to God, and his fatisfaQion 
\vas accepted for theni, they may as really and on good 
ground expeft the application of it to them ; for tho* 
all be of grace to us, yet it is a bargain on juft andle- 
gail terms betwixt God and the Mediator : Therefore 
there is a title and right in juilice for the eledl wheit 
they come to Chrift, that his fatisfa^ion fliall ftand 
for them, as being me^nbers of his body, and in whofe 
rooin and place he is fatisfied : Hence it is faid, 1 John' 
ii. I . IJ" any man Jin, zve have an Advocate with the 
Father, Jefus Chrifi the righteous : And whereon is 
this righteoufnefs founded ? The next words tell us^ 
He is th^ propitiation for our fins : He hath payed the 
price that was due by us,' and we may feek the appli- 
cation of it to us according to the tranfa^ion paft be- 
twixt the Father and him, uow performed ; which is 
the next point. 

The 2d dodrine is, That this tranfaftion and defigfl 
concerning the redemption of Tinners, is not only un- 
flertaken, but fully performed, as is clear. Acts ii, 
23. Him being delivered hy tJ>€ determinate counfel of 
God, ye have taken, and hy v^icked hands have criiciji-' 
ed andjlain : The eternal purpofe concerning this is 
now executed : As to the efficacy of his fufFerings, 
He is indeed the Lamb Jlain from the beginning of the 
•world ; becaufe neither the Son's undertaking was 
queftioned by the Father, nor the Father's promife 
queftioned by the Son ;• To fpeak fo with reverence 
of fuch a myftery, the Father before his coming trufts 
Jiim upon his engagement with thefalvation of fo mar 
l\y cleft fouls a^. he had given him : And the Son con* 

4o5 ISAIAH Lin. Verfe 5. Ser-m. 23. 

fidered as Mediator, trufts the Father with the juflii-; 
lying of them, according to the promife made to hinr- 
in the iitb verfc of this chapter : But the adual per- 
formance of the undertaking was not till Chrifl futier- 
e,d. This aclual performance of the covenant com- 
prehends thefe /hi ngs fliortly. I. That as this plot 
aqd defign of redemption was laid down, fo it hath 
the performance by all the parties covenanting : It is 
actually performed according to the terms of it. 2. 
That it hath the real eiTeds covenanted for, actually 
and really brought about. It hath fome things real 
and efteiSual following it, to fpcak fo, whereof 
CJhrifl's adiial fufFering was a part, and a main part. 
^/ITayit is performed by all parties according to the 
terms, and hath its real efted; in thefe refpects, i. 
Chriitjefus hath according to this covenant, filled 
hi mfelf before the bar of juflice, and undertaken pur 
4ebt. 2. Juflice hath purfued Chrifl for our debt, 
and hath exacted payment of it from him : Th^ cup 
that belonged to us was put in his hand, and he was 
jnade to drink it, in which refpecl it isTaid, He. was 
wade a-curfefor us. Gal. iii. The fword of divine juf. 
tree awaked againft him, and did fmite him. 3. Je- 
fus Chrifl according to his undertaking, doth accept; 
of the claim, undergoes the debt, and fatisfics juflice. 
Therefore when he Hands in our room, as if he had 
been the guilty perfon, he opens not his mouth to 
Jultify himfelf ; he fays not, thefe are not my fins, 
but is as dumb, as the fheep is before the fliearer, be- 
caufe he was our furety : The everlafling covenant, to 
fay foj flood regiilred over his head, and he is made 
to count for all that was due by, and to us. 4. It is 
performed in this refpecl, that the Father purfues not 
the elecl on this account to be fatisfied of them, who 
as foon as they accept of the covenant, are adually 
juflified and abfolved ; indeed while they are in na- 
ture the fentence flill itands y curfed is he that finneth 
and believeth not ; Yet by virtue of his performance 

Serm.23. I S J U H Ulh Ver/e $. 469 

of the tranfaftlon they have a legal right to juftlficai 
tion, and the promijfe to him (lands good, that the 
elect by his knowledge fliall be juftified, and it hath 
an aclual performance in all them that believe j they 
are really made free as he was made the fmner. 5. Iii 
refpect of the manner, i. It is performed exadly ac- 
cording to the covenant, even as it was agreed upon, 
that for fo many he (hould fuffer and procure eternal 
life, and fo it is ; eternal life is given to fo many ac- 
cording to the condition of this covenant and bargain- 
2. As it was a bargain wherein jurlice was to be iatis- 
fied ; fo it was exactly fatisfied, Chrift Jefus gets noi- 
thing down, not one farthing is remitted, but fatis- 
fics all, pays down the full price, he drinks out al! 
the wrath contained in the cup, till it come to that 
fweet word, uttered by him amongfl his lad words on 
the crofs, // is jinijhed. 

The 3<Y doctrine is. That though ele£l finners be as 
well fmners by nature, and as grofs finners as others, 
yet by virtue of this covenant, and upon condition of 
their accepting of it, they may obtain, and do actual- 
ly obtain peace with God, pardon and healing, as if 
they had never finned, or as if they had fatisfied the 
juftice of God themfelves : This is the very end of 
this tranfaction. He was wounded for our tranfgrejjions; 
bruifed for our iniquities^ the chaftifemcnt of our peace 
ivcfs upon hifu^ and by his ftripes ive arc healed : His 
wounds, bruifes and ft:ripcs effedually procured jufti- 
fication and healing to us. And this is the ground of 
that which we call imputed righteoufnefs^ and (hews 
how it comes to pafs, that we are made righteous hy 
the righteoufnefs of another, fcornfully called puiati've 
righteoufnefs by Papifls : But confidering what is in 
the former doctrines, and in this, we will find it to 
be a clear truth on which our juftification, and the 
whole weight of our falvation hangs ; that the believ- 
ing finner clofing with Chrift's fatisfaction is as effec- 
tually abfolved froiij fm, as if. he had never finned 5 


•410 IS J I J H Lin. Vcr/e 5. Serm. 23. 

Chrifl*s fatisfadion becomes as really his, as if he had 
payed the debt hiinfelf : And if" we confider thefe 
three, i. The great defign of the covenant of re- 
demption betwixt ,God and the Mediator, 2. The 
faithfulncfs of God in this covenant, in performing his 
part on the terms on which the Mediator hiid down a 
price for the elecl. 3. The excellency arid elBcacy of 
the price payed with refpeft to the covenant : We will 
iind that there is clear accefs in law, or according to 
the decree of God manifefled (the decree is called a 
Jaw, Thy law is within, tny heart ) for the giofl'efl fin- 
jiers that come under this bargain and clofe with this 
covenant, their obtaining peace, pardon, jullification 
and healing, is as if they had never fmned, or had fa- 
tisfied themft^lves, and that they may conhdently ex- 
peQ: it on this ground. 

1. I fay, if we confider the great end and defign of 
the covenant betwi^xt God and the Mediator, we will 
find it to be the juftification of the eleft : Chvill fuf- 
fered not for any fm that was inherently in himfelf; 
he had no fm, there was no guile fou^id in his mouth ; 
no quarrel betwixt God and him on his own account, 
but he was wounded for our tranfgreffions, the chaf- 
tifement of our peace was on him ; to make peace be- 
twixt God and us by his wounding, was the great de- 
fign of the covenant of redemption : And can that de- 
-/ign hold, if his fatisfacl;ion come not in the room of 
.ours, and (land not for our fatisfadion and payment ? 
In man's law the furety paying the'debt, proves valid 
for the principal debtor ; and when this is the defigii 
of God in the covenant of redemption, how to get 
the debt of bankrupt finners payed, and themfelvcs 
(et at liberty, and when this is found out as the means ; 
A body haji thou prepared for me ; the covenant mull 
•jbe as real ou the one fide as it is on the other : That 
is, as refil and etfedual to make the believer in Chrift 
.juft, as it was real and effeclual to make Chrift: to be 
Accounted the fmner, and to bg 4«alt with as fuch. 


Serm. 23. ISAIAH LIII. Vcrfe 5. 411 

We may clear it further in thefc two. r, Bylookiitg 
to Chrilt typified in the offerings under the law : 
When the finner came' with his offering, he laid his 
hand on the head of the heafl, efpecially of the fcape-^ 
goat^ to fliew that Jefus Chrifl who was to come to 
be both PrielT: and Sacrifice, was to bear the fins of 
the elecl, as they were to be fet free : That he was to 
lay his neck down to the knife of jiiftice that the ffroke 
might be kept off our throat. 2. We are fo jufiified 
by Chrift as Chrifl: was made fin for us, now our fiiiS 
became really Chrift's, not that he was made the fm- 
ner inherently, that were blafphemous to be thought 
or fpnken of; but he was reckoned the finner, alid 
"was fubRituted in the room of finners, as if he had 
been the finner, and was made to fatisfy for original 
fin, and for aclual fin ; as if he had been guilty of 
them by committing them : Therefore, 2 Cor. v. ult* 
he is faid to be made, fin for us^ and Gal. iii. To be 
made a cur fe fur its ; and i Pet. ii. 24. To hear our 
fins in his own body on the tree : And if he fuffered for 
us, and if we partake of his righteoufnefs, as he did 
of our fins; then our juulfication really follows, and 
we are abfolved and made righteous through his fatis- 
fadtion clofed with by faith, as if we had never finned : 
The parallel is clear, 2 Cor. v. ult. He was made fm 
for us who knew no fin ; that we might he made the righ~ 
teoufnefs of God in him; fo that Chrift was made fin, 
in the fame manner as we are made rierhteous : That 
as legally as he who had no debt, was made liable to 
our debt, fo as legally we partake of his righteoufneff;, 
and are declared free: Even as the debtor is legally 
freed from the debt which his furety hath paid, and can- 
not be liable to it ; fo the believer, by Chrift's fatis- 
fadlion is freed from the debt of fin, and abfolved and 
declared righteous. And though this may feem ftrange 
and a wonder, to be a finner, and yet in fome refpeft 
free from fin, under guilt, and yet abfolved ; yet 
Chrift's fatlsfadicn is as real and effcQual as to the 
Vol. I. No. 4. D d d believer, 

4.12 ISA I A n LIII. Verje 5. Serm. iy 

believer, as if he had fntisfied himiclf, becLiufe his 
Inrcty hath fatisfied for him. 

2. If we coiifider God's faithfuhiefs in this covenant 
in performing his parf, according to the terms of it, 
the matter is clear ; for as the Mediator hath perform- 
ed hi.s part according to his engagement ; fo it is im- 
pofiihle bv:t God muit perform his, and muft accept 
of the fatisfadion in the name of the eieft, and upon 
their believing jiiftifv them ; for as it was the Father's 
^vlll, that he fhouid hiy down his. life for his fhcep, {o 
it was the will of the Father, Son, and Holy Ghofl, 
that believers in him Hioald through his fatisfaclion 
have eternal life, John vi. 39, 40. when he had faid 
before, ' I came not to do my own will, but the will 

* of him that fent me ;' he fubjoins, ' 'i'his is the Fa- 

* ther's will which fent me, that of all that he hnth 

* given me I fnould lofe nothing, but flioiikl raife it 
' up again at the hifl day ;' where the fatisfaclion 
that Chrifl fliould make is implied, and' it is a great 
one. And what fatisfaction Tnall he have for that ? 
even the falvation of the elect, ' This is the will of 

* him that fent me, that even' one that feeth the Son, 

* and believeth on him, may h^u'e everlafting life, 

* and I will raife hin:i up at the lad day.' And verfe 
•10/// of this chapter, it is clear that he (liall not want 
fatisfadion ; for ht' jhall fee of the travail of his foul^ 
and be fali.fud ; and what is the lalisfa^^ion ? ih his 
knozdcdvc Jhall my ri^^hleous Servant jujlify many ; he 
fliall be the caufe of the jufHfying of many, and they 
fhall be actually abfolved in due time. And what is 
the ground of it ? For he Jhall bear their iniquities ; 
and therefore as God is faithful, he fliall get that 
which he merited and purchafed for them, applied 
unto them. 

3. If wc confider the excellent and equivalent price- 
that Jefus Chrifl hath paid, and that with refpeCt to 
the covenant, wc have a clear ground why the believ- 
er may expe<^ and be confident to be abfolved and de- 

Serm. 23. ISAIAH LIII. Verfe 5. 413 

clared free ; it is no mean price, gold, filver, or pre- 
cious flones, but the blood of him that \va:> and Lj 
God ; which we fay fliould be confidered not fimpiy, 
but with refpect to the covenant, and to the ejid 
wherefore he fulfcred and flied his blood ; for though 
it be no comfort to a fiuncr fimply that Chrift: fulicr- 
ed, yet when he confidcrs that it was for this end, to 
wit, that juftice might bo fatii^fied, and that thofe for 
whom he latisfied might be juftilicd, and made free_; 
the believing fmner may hence reafpn, if there was a 
reality in juftice purfuing of him as my furety, and a 
reality and efficacy in his fatisfaCl;ion ; ai^d if it was 
full and complete, fo as juftice was fully fatisfied with 
it, then there was a reality of mercy, pardon, juftifi- 
cation, and peace with God, and of healing to and for 
me, they being made good to me upon the condition 
of believing : And in this refpeCt, though it be grace 
to pardon fm as to us, yet it is juftice in God to give 
Chrift the fatisfaclion fpr the travail of bis foul, as weU 
,as he gave God fatisfadion to his juftice. And the 
equivalent of that vihich the eleO: fliould have paid, 
being paid to juftice by Chrift their furety, the Lord 
cannot, nor will fliun or fliift the pardoning of a be- 
lieving fmner according to the covenant. 

The ufcs are five, i. Of inftruction, whereby we 
may have a map of God's way of faving finners, and 
of the way of finners coming to get falvation through. 
Jcfus Chrift. 

2. To ftir us up to admire the love of God contrive 
ing fuch a defign for the falvation of loft fmners, and 
the love of God that gave his Son, and likewlfe the 
love of the Son that engaged to come, and hath con:^ 
and paid the debt. 

3. It gives a notable warrant to the faith of a Tinner 
to take hold of, and ciofe with Chrift, and to reft: u^ 
pon his fatisfactlon for juftification and healing ; be- 
caufe he hath God and the Mediator covenanting for 
this very end, the Mediator encaging to fatisfv, and 

0) d d Ji 'God 

>|H4 ISAIAB LIII. Verfe 5. Serm. 23. 

God engaging to receive the fatisfaction, and to jufti- 
fy all thofe who fhall accept of it, and reft upon it. 

4. It is therefore a notable ground of encourage- 
ment, and of exhortation to take hold of Jefus Chrift, 
and of his fiitisfadion. People fliould not be feared at 
him, but truft their falvation to him, and be fure the 
bargain will not fail j as it is fure that the Mediator 
hath fatisfied, it is as fure that his fatisfadtion fhall be 
inade good to believers in him, 

5. Tq reprove the neglefters and defpifers of Jefus 
Chrift, and of this offered falvation through him ; 
when he hath taken the threatning and curfe of the 
law on himfelf to make out the promife to them, it 
muft be a great aggravation of mens guilt to flight 
him. It ferves alfo to comfort a poor fmner that hath 
many fms and challenges, and knows not how to be 
rid of them. The covenant fays, our fms are trans- 
ferred on the Mediator, that we might be fet free 5 
Chiilt Jefus covenanted on the terms of juftice to 
make way for us, to covenant on the terms of mercy, 
God covenanted uith him to purfue our fin in him, 
and J"\e covenanted to impute that fatisfaclion freely 
to us, Hence is that never enough noted faying, 
2 Cor. V. 19. God was in Chriji reconciling the world 
io himfelf: It is juftice on his part, he fatisfied for 
pardon of fm, and peace to them ; but on the eledl's 
part it is grace, God is reconciled to them, not im- 
puting their fin to them, but it is for Chrift's fatisfac- 
tion that he freely forgives them their fin 5 fo tha^ 
what coft him dear comes moft freely to us ; and this 
is no fmall ground of comfort to a confcience preifeU 
Tvith fin. God fix thef(^ things in your hearts ! 


Serm. 24> ISAIAH U\\. Verfe s- 415 


Isaiah LIII. V^rfe 5, 

Verfe 5. But he was wounded for our iranf^rcfflonSf he 
was bruifed for our iniquities : The chaftifement of 
our peace was upon him^ and with his Jlripes %vs are 

F there were more deep convi6Hon amongft us of 
our natural deadnefs in fin, and of that fearful con- 
dition that naturally we lie under by our liablenefs to 
the wrath and curfe of God, all men and women hav- 
ing by nature God's curfe, as the fentence of the law 
regiftered againft them ; the reading of fuch a text, 
wherein a v/ay of remedy is holden forth, would be 
more welcome to us ; and we are perfuaded that fuch 
a thorough conviction would not only make the word 
more lovely and delightfometo us, but more plain and 
eafy to be underflood by us, and one fermon would 
thus be more profitable and effeclual than many are to 
you while in a fecure condition ; when people are not 
under the deep and due convi6lion of their fin and 
mifery, they have no ferious thoughts, that th^ 
preaching of the gofpel concerns them in particular, 
and that their fouls in need of that which is fpoken to 
them therein. 

Ye may remember we fpoke fomewhat from thefe 
words for clearing the way of making peace betwixt 
God and finners, and for holding forth the way that 
God in his infinite vvifdom hath laid down for fetting 
of poor finners that are lying under the curfe, free j 
for this end there was an eternal tranfaction and cov- 
enant entered into by the Father and the Son ; the 


4i6 JSAIAH LIII. Verfe 5. Serm. 24. 

Father demanding, and the Son accepting, and fatis- 
fying as Mediator and the finners furety what was 
due to juftice for the fins of the eledl, as was deter- 
mined in the council of God ; from which bleffed 
bargain all our falvation (lows as from the fountain, 
and runs down as a river to us. 

Tiiat which now we are to fpeak a little to, is fome 
profitable t/fcs which are the fcope of all, and tend to 
lead you to the knowledge of the ufe of fuch doctrine, 
and not only to know it, but to engage you to make 
fuitable pradical improvement of it. 

There are feveral forts of i/fes that flow from this 
verfe whence the preceeding doctrines have been 

. The ly? fort is for information, which ye who are 
more ignorant, who have not fo much light in you as 
to difcover the way to heaven, fhould efpecially take 
heed to, tho' they be ufeful to all : And iji. Ye 
fhould know and be informed in this, that all men 
and women, without exception, are lying under tranf- 
greffion and iniquities, and liable to be fmitten and 
curfed of God till thefe be taken aw^ay ; but this hav, 
ing been fpoke of before we need not infift on it now i 
But the truth is, neither law nor gofpel hath gained 
thus much ground on the great part of you, as to 
bring you really to know, that naturally ye are dead 
in fms and trefpalfes, and till this be received and di- 
gefted, other truths cannot toanypurpofe profit you. 

2dlyy Ye Ihould know and confider the neceffity of 
a fatisfa£lion to the juftice of God before finners can 
be freed from fin, and from the curfe and wrath of 
God that they are under and liable to, by reafon of 
their original corruption and adual tranfgrefiions. 
Po ye think that Jefus Chrift did needleily enter into 
the covenant of redemption, and engage to fatisfy, 
and actually and really did fulfcr and fatisfy juftice ? 
if men might come fo eafily to heaven as many fup- 
pofe, it had been needlcfs. Would God, think ye, 


Scrm. 24. ISAIAHllll.Verfe^, 417 

have wounded the Surety, his own dear Son, if thofe 
who lie under fin and wrath might have by another 
way fatisficd jultice and rcflored him his honour? 
Nay, ere their peace could be made this behoved to 
be ; and yet I much doubt, if any do think that there 
is any fuch diftance betwixt God and them, which a 
word of prayer, or confeflion, or fome penance can- 
not remove. This is, alas ! the woful ignorance of 
many that live under the gofpel ; but ye ihouid know 
that a fatisfadion behoved to be, and fuch a fatisfac- 
tion as was equivalent to the wrong done, and fuita- 
ble and fatisfying to him that was wronged by fm, and 
that among all the creatures it could not be found ; 
Yea, ye may read from this, the dreadful effects of 
fm, and what a horrible thing it is to have yourtranf- 
greflions to account for with God yourfeives. If fia 
brought fuch heavy things on the Surety, what will 
it bring on the fmner, who hath all his days ftood u- 
pon terms with God, to fpeak fo, and would not 
make peace with him when he wasearneflly invited to 
it ? Yea, we may from i\{k know, what is that mod 
horrible, dreadful, and cmifounding fentence which 
is abiding ail of you tlmt lland it out, and do not 
make your peace with God through this fatisfaclion of 
our bleifed Lord Jefus, when he ihall be made eternal- 
ly to bear the wrath that fin deferves, which yet is in- 

3<'//v, Ye fliould hence know, and fludy to be clear 
and diilincl: in your knowledge of this precious truth, 
how a fmner that by nature is under fm and wrath, 
and hath ground every day to look for it, may be 
freed from that curfe and wrath. To prevent which, 
the Lord hath made a covenant with the Son, who is 
appointed Mediator for making peace betwixt God 
and finners, by fatfsfying his juftice for them, and by 
paying the fame debt that was due by them ; fo that 
this wrath is prevented, and their peace is made by 
virtue of thi^j covenant; of redemption, wherein thefcf 


4i8 ISAIAH Llir. Vcrfe 5. Senn. 24. 

two claufes are agreed and concluded upon betwixt 
thefe two infinitely refponfal parties, i. I'hat Chrill 
HwiII become the fmner, and be handled as a finner ; 
though there was no fm in hi:n. 2. That the elect 
finner that by nature was the child of wrath even as 
well as others, fhall be freed from the wrath to come 
by virtue of his fatisfaclion. Thefe are the two pillars 
that our falvatiou is built upon, and that our peace 
and reconciliation with God How from ; by his wound- 
ing and bruifing we are pardoned, The chajitfcmcnt of 
Gur peace ivas on hhn^ and by his Jlripcs wc are healed. 

To clear this a little ; this covenant fliould be con- 
fidered, i. As it looks to the parties and their fevcral 
anions. 2. As it looks to the execution thereof in 
all the fleps of it. 

For the^/y?. There are three parties that concur in 
their own place, i/?, God is the party orfended, and 
he is here bruifing and wounding the Mediator : he is 
the judge, and ffands ready to execute the fentence 
that (lands in his law againft fmners, if he get not an 
equivalent fatisfadion. 2dly^ Jefps Chrid the Medi- 
ator is the party wounded and bruifed ; the Mediator's 
part is to fatisfy julHce, to pay the price and perform 
the fatisfaclion refolved upon in the council of God, 
of fuitable and fufficient value for the redemption of 
the elecl, according to his engagement ; and he is 
actually wounded and bruifed : God determined what 
fliail fatisfy, Chrifl Jefus accepts of the determination, 
engages to fatisfy, -and does actually fatisfy for elect 
Tinners. A yl party is. We poor fimicrs. He was 
wounded for our tran^^reflions, ^c. It is the elect 
fmner, or the finner, uho being made in due time 
fenfible of fin, and afraid of wrath, and who being 
kindly touched with the apprehenfion of it, and clear- 
ed as to the firmnefs and freenefs of the covenant, 
and as to the fulnefs of ChrilVs fatisfaction, doth by 
faith flee unto Jefus Chrill: and fubmit to his fatisfac- 
tion, and betakes himfelf to that only for righteouf- 


Serm. 24. IS J IJ H LllL Vcr/e s- 419 

nefs. Chrift lays down the price, and the believing 
fmner pleads for intereit in It, and for the benefit of 
it, and by faith gets title to an abfolver from his debt 
and guilt. If it then be afked. What is the thing 
whereby a fmner is pardoned and juftitied, reconciled 
to God, and delivered from u'rath, and healed ? I 
anfwer, It is by believing in Jefus Chrift. If it be a- 
gain afked, What is the ground or reafon, why the 
believing fmner obtains that favour i* I anfwer, Be- 
caufeour Lord Jefus hath fufficiently fatisfied for, and 
fully paid the debt of fo many as are brought to believe 
on him. If it be 3 J/y afked. How comes it that Chrift's 
fatisfaction becomes a ranfom, and is accepted for fuch 
and fuch a believer? I anfwei:. It is by virtue of the 
eternal covenant of redemption, or tranfadlion made 
betwixt the Father and Son, wherein it was agreed, 
that his fuffering and fatisfying juftice, fliould be ac- 
cepted for believing fmners, as if themfelves had fa- 
tisfied, according to that of, John vi. 39, 40. This is 
the Father'' s will that fent me, that of all that he hath 
gi'ven ?}ie I Jljoidd lofe nothing ; and this is the ivill of 
him that fent me, that ivhofoe-ver fceth the Son, and be- 
lieveth on him, tnay have evcrlajVing life. So our be- 
lieving is the firfl immediate flep, whereby we come 
to obtain pardon of fm and peace with God : Chrift's 
righteoufnefs or fatisfaftion, is that' whereon our be- 
lieving founds itfelf ; yet fo as it hath a refped to the 
eternal covenant of redemption, whence both Chrift's 
fatisfaction and our believing do flow, and without 
which we could have no warrant to exped: righteouf- 
nefs through a Mediator ; for unlefs we knovtr- that 
(llnift hath fatisfied jultice for elecl finners that fliall 
believe on him, we cannot reft on him for righteouf- 
nefs ; and unlefs we have an eye to the covenant of 
redemption, we cannot expeft that his fatisfaftion will 
be accepted for us. And, therefore, if we will trace 
thefe fb-ps back again, the firit rife of our falvation is 
in the council of God ; the profeculion of it is in 
Vol.. I. No. 4. E e e Chrift's 

420 ISAIAH LIII. Vcrfc 5. Serm. 24, 

Cltrid^s fairsfac^ion ; and the application of iiis fatis- 
faction is by our fleeing to it, and accepting of it by 
iaith ; and therefore we fliould learn in our looking 
and ftepping up to heaven, to look to thefe three in 
this order ; we Ihould firft begin at iiiith, and in be- 
lieving we flio-uld confider Chrift's fatisfaction, and 
from thut we fhould afcend to the rife of it, to wit, 
the covenant af redemption, and the terms of it ; aH 
which pivt together, give a very clear ground of ex- 
pecting righteoufnefs through jefus ChrifL I fhallil- 
luftrate it by a fcripture-fnnilitude, wherein I fhaJI 
fhew you how all thq three concur, yet fo as there is 
a, difference in their concurrence. Ye know that un- 
der the law there were cities of refuge appointed, which 
were types of Jefus Chrift, in whom we find a fhelter ; 
in thefe cities of refuge, confider tliefe three that con- 
curred for faving the perfon that had comniitted man- 
ikughter: i. vGod's determination appointing fuch a 
thing, that the man-flayer being within fuch a city, 
fliould be fafe from the avenger of blood ; and this 
gave the rife to the other two that follow. 2. The 
city itfelf as a (lielter or refuge to the man-flayer. 3. 
The perfons fleeing or running to hide themfelves in 
it. Now the fafery of the perfon of the man-flayer 
did flow^ from all the three. - 1/?, The law appointing 
fuch a city, was the ground. 2^/y, The city was the 
fhelter. 3<:///, The perfon^s atElual running to the 
city, gave him a claim and title to the privilege of the 
city ; for though the former two had been, yet if he 
had not fled to the city, he had not obtained the ben- 
trtit of fafcty : Y^ven fo, the believer that would befav- 
t'd, is to confider thefe three, 1. God*s determining 
luch a war of falvation to elect finners by a Mediator. 
:i. The Mediator privileged as the city of refuge for 
this end. And, 3. The fmner*s fkeing to him, 
■which is his believing on him, and his feeking and 
pleading for the benefit of Chrifl's fatisfiiclion accord- 
ing to the terms of the covenant* Now^ fuppofe a 


Serm. 24. ISAUH UU. Vcrfe 5. 421 

perfon to flee to the city of refuge, he is prefervcd in 
it, jultice cannot follow him further thjln the gates, 
becaufe he hath the benefit by.,God's determiiyitioa 
and appointment of the city for fuch an end ; for he 
mufl: flee into it ere he can plead far the l:)enefit of 
the city. So, fuppofe a fmner to be fled to Jefus 
Chrift by faith, he may plead for exemption from 
wrath, by God's determining and appointing a Me- 
diator for fuch an end ; and the Mediator J^fus Chrift 
hath this privilege conferred on him, that he that thus 
flees unto him fhall be fafe ; yet it is alio fuppol^^d that 
fuch a fmner hath fled to him, elfe he could not ex- 
pert fafety through him, cotwithilanding God's deter- 
mining the Mediator for fafety. Thus we would have 
thefe three put together; and yet, as Vv'e faid, they 
differ ; for God's determination is the efficient caufe 
and fountain of all; Chrift's fatisfaclion is the meri- 
torious caufe ; and our believing is the ground on 
\vhich we have right to plead for the benefit of his fa» 
tisfaclion ; even as the man that fled to the city of re- 
fuge, his fafety was not by any virtue in his running, 
but by God's determination, yet his running to the ' 
city was requifite as the means; and except he run or 
fled to it, he could not plead for the benefit of the 
city ; fo our believing giv^s us ground to plead a right 
and title to Chriff, and his fatisfadion, wiihout which 
we could not have that right. 

But 2J/r, Becaufe one will conceive this under one 
notion, and another under another : To clear it there- 
fore a little further, v/e fhall again confider in the 
covenant thefe three fteps. 1. The determrnation of 
it, as it is enacled in the council of the -God- head, 
which in fum is this, that fuch and fuch perfons fliali 
be fatislied for by the Mediator, and his fatisfaclion 
accepted for them. 2. The execution of this cove- 
nant, where we take in all our Lord's fuflerings • all 
the ftroaks and wounds that juflicc purfued him with, 
as furcty for the elect: ; and God's accepting and juf* 
E e e 2 tifvinfT 

422 ISAIAH lAU. VcrfeS' Serin. 24. 

tifying of him, and declaring his accepting of him and 
being well fatisfied with what he did and fuffered by 
his rjiifing him froiTi the dead. 3. The application 
of his purchafeby his accepted fatisfaftion, which con- 
fifls in thefe. i. That thofethat were given to Chrill 
on this condition, that his fatisfadlion fhould ftand 
good for them, fhould be jiiftified and faved, that is, 
that in due time application of his fatisfaction fhould 
be made to the perfons given him to be faved by him ; 
which takes in Chrill's making interceflion, that re- 
newing grace, faith, '^ffc. may be given to fuch per- 
Ibns. 2. That the work of the Spirit, who as the 
fanftifier, begets faith, and p.£rfwades to embrace Jefus 
Chrift, fliall be given them. Then 3. Follows the 
believer's atlual coming to Chrift, being fweetly and 
powerfully drawn to reft on him and his fatisfadion ; 
whereupon follows the application of the fentence of 
juftification and abfolution that refults from the for- 
mer : So that whereas it was before, Curfed is he that 
contiyiues not in all things written in the lazu : Now it 
is. He that believeth on Jefus Chrift hath eternal life^ 
and fhall never come into condemnation : All thefe go 
and agree well together. The covenant as the ground, 
Chrift's fatisfaclion as the meritorious caufe, and the 
application of his fatisfadion by faith, which entitles 
and gives the believer a right to it. 

The reafon we have fo much infifted on this, is, 
That we may teach you to join, (with refpecl to the 
covenant of redemption,) Chrift's fuffcring, and your 
believing together ; it will not be faith that will juf- 
tify, that is, without refpeft to the covenant -, nei- 
ther will the covenant and Chrift's fatisfaclion juftify 
without faith ; yet ye fhould fo put them together, as 
the glory of falvation through grace may not lie on 
faith, but on God's everlafting love, and on Chiift's 
fatisfaclion. And indeed it is no little praftice for a 
foul fenfible of fin, in the exercife of faith, fo to lay 
the weight of its fLdvation on Chrift and the covenant, 


Serm. 24. ISAIAH LIII. Ver/e 5. 425 

as it neglects not running to Chrifl by faith ; and fo 
to lay hold on Chriil by faith, as it lays not the 
weight on faith, but on Chrift and^the covenant. As 
in the comparifon before ufed, fuppofe a man that had 
killed another unawares, had been taken before he 
ran to the city of refuge ; God's determination was 
not the caufe of that, but his not running, or his not 
coming at the city ; fo it may be, that fome are ap- 
prehended by thejuftice of that God that are lefs fin- 
ful than others ; yet the reafon or caufe is not in 
God's covenant, nor in ChrilVs want of worth, but 
in the perfons not running, or not fleeing to Chrifl: as 
to the city of refuge, and therefore they are not heard 
to plead for immunity by virtue of that fatisfaction be- 
fore the bar of God. 

A 2(/, Sort of i/fcs are for exhorting and encou- 
raging ftnners to come to Chrifl: : There is here then, 
1. A clear ground to our faith, and a plain way o- 
pened to heaven, and a mighty encouragement to per- 
fwade finners to lay hold on Chrifl;, and to take this 
wa.y for obtaining of life : This text opens, as it were, 
the gates of the city of refuge, and points out the 
way how to efchew the wrath which is to come : 
There is a way here laid down in the wifdom, juflice, 
goodnefs and grace of God, which is made offer in 
the gofpel ; and fmce it is fo, we befeech you that ye 
would not receive this grace in vain, but feeing there 
is a covenant well ordered and fare, a Mediator and a 
ranfom provided, and a way laid down how to come 
to Chrili by faith, let all of you who come under the 
conviction of fin and apprehcnfion of wrath, fl:ep to 
and clofe with him, and plead for pardon by virtue of 
his wounds, and for healing through his flripes with 
refpecl to the covenant. 

There are thefe four things here that will forve to 
give ground for this application, if we conuder, i. 
'i'he great ground of faith that is here. 2. The great 
reafon we have to make ufe of this ground. 3. I'iie 


424 ISAIAH UII. Verfe 5. Serm. 24. 

great encouragement we have fo to do. And ^thly. 
The great nccellity we have to make this appUcation. 
A little to each of thefe : But we fliall premit one 
word to all, and it is this, that as there is a poflibili- 
ty of God's being recAiciled, though for the prefent 
ye live at a dillance from him, the ufe will by way of 
exhortation reach you ? or if ye be brought to great- 
er nearnefs under the fni of fenfe, and have fome feri- 
oufnefs in feeking after God, it will reach you for con- 
folation : In a word, we would exhort all ; and it may 
convince fome, and comfort others : But to the fn ft 
thing we propofed, we declare and proclaim this as a 
true and faithful faying, that there is here an everlaft- 
ing covenant, wherein the falvation of the eleft is 
concluded through Chriil's fatisfaftion to juflice for 
them, and a wav laid down for making peace betwixt 
God and all them that will thoroughly renounce their 
own righteoufnefs, and lay hold on this fatisfaction, 
even fuch a way as procures j unification and healing 
to them : And for your confirmation confider in ge- 
zieral, if it be poffible that this covenant of rederap- 
tion, the fufferings of the Mediator, and the promifes 
made to believing, can be for nought ; did the Father 
purfue the Surety fo hotly for Jiothing ? Or did the 
Surety pay fuch a ranfom for nothing ? No certainly, 
if it Had not been to communicate pardon and peace, 
with healing by his wounds and itripes to them who 
were liable to condemnation, and under the dominion 
of fill, neither of thefe would have been : And there- 
fore for grounds of your faith more particularly, fee 
here, i. A fall fatisfadion. God hath made way to 
finners peace with himfelf, by fatishing himfelf fully 
in Chrill the Mediator for the fins of eled believers, 
fo that a finner that in the fenfe of fin betakes himfelf 
to him, needs not to fear any after reckoning, be- 
caufe whatever might make for our peace, was fully 
laid on him, fo that we may. with holy and humble 
boldncfs fay, That wc are not come to the mount that 


Serm. 24. ISJUH LIII. Ver/c 5. 425 

7}iif^ht not be touched, nor to blacknefs, and darknefs and 
iempeft, and the found of a trumpet ; but ive are come 
unto mount Zion, the city of the living God, the heaven- 
ly fcrufalem, and to ftfus the Mediator of the new co- 
venant, and to the blood of fprinkling : Our invitation 
therefore to you, is not to bid you come and count for 
your own debt yourlelves, but to come and accept of 
Chrift's payment of it, and of his fatisfaction, wiiere- 
by juflice is completely fatisfied. 2. See here as ano- 
ther ground of faith, the juflice of God, not with re- 
fpe6b to us, but to the bargain betwixt the Father and 
the Son, who are the principal parties, and we, to 
fpeak fo, but parties accidentally in this covenant, 
the covenant being primarily and mainly betwixt God 
and the Mediator. The juftice of it appears in this, 
that it hath refpeft to a covenant which is fulfilled on 
all fides, and therefore the eleds believing and taking 
hold of the Mediator's fatisfaction, cannot but be ac- 
cepted as if he had payed the debt himfelf. The Fa- 
ther, to fpeak fo, had the difpofmg of the bargain, 
and what fatlsfaftion his juftice was to receive, to his 
own mind ; and as it was juftice on the Son's fide to 
fatisfy according to his undertaking, fo it is juftice oa 
the Father's fide to pardon and be at peace with the 
finner that by faith flees unto Jefus Chrift. 3. See in 
this bargain not only juftice, but mercy. As it is 
juft, fo it is a gracioufly free bargain ; which is won- 
derful, aiKl may feem fomewhat ftrange, if not para- 
doxal, yet it is nothing inconfiftent with the way of 
grace ; it is juft that the Surety fhould pay the debt, 
and yet that debt is moft freely and frankly pardoned 
as to us : It is juftice in the height as to the Mediator, 
but free grace as to us in the Kclght ; we come to it 
freely and without price, though it coft him dear : 
And that is one of the Mediator's undertakings that 
it fhould be free to his feed, John vi. 40. This is the 
luill of him that fc'nt me, that he who fceth the Son and 
bclicvcth on him Jhould have eternal life. 4. Confider the 


426 ISAIAH LIII. Verfc 5. Serm. 24. 

reality and furenefs of the bargain. It is fiich as can- 
not fail, having I'uch pilhirs to lean on, the faithfulnefs of 
God engaged on jull and equal teilns, and the glory 
of God as the end ; and having a mofl neceflary and 
certain elfcQ, to wit, healing to all to whom the fo- 
vereign medicine is applied: This ftability and fure- 
nefs of the covenant flows from God's engaging to the 
Mediator, and the Mediator's engaging to God ; from 
the Mediator's fatisfying, and the Father's accepting 
oi his fatisfadion, which being confirmed by the blood 
of the teftator, it becomes a teflament which cannot 
be anulled altered or changed. And if all this be fo, 
let me put the queflion, is there not good ground here 
to exhort the hearers of the gofpel to believe in Chrift, 
and on believing to look for life through him ; and a 
moft folid ground laid down whereupon to build the 
hopes of eternal life? And therefore feeing this is the 
upfhot of all, that life is to be gotten freely by faith in 
Jefus Chrifl, improve this way of falvation for making 
your peace, under no lefs certification than this, even 
as ye Ihould efchevv reckoning with divine juftice in 
your own perfons for the lead farthing of your 

If it be objefled here by any, i. "We are at enmity 
"w;th God, and cannot fatisfie : I anfwcr. This text 
tells you that fatisfatlion is not fought from you, but 
from the Mediator who hath ulready given it, and the 
Father hath accepted it for all fuch as fhall by faith 
plead the benefit of it. 2. If ye fhall fay, we know 
not how to come to God, we are fuch as cannot ftep 
one foot forward, and fo very fuiful and miferable, 
that we know no fuch tranfgi eifors and wretches as we 
are : I anpiucr. Was it not for fuch that the Mediator 
tranfaded, even for fuch as we, tranfgreffors, rebels, 
defpifers of him, and fuch as judged him to be fmit- 
ten and plagued of God ? If he had been furety only 
for righteous people, there had been fome reafon for 
fuch an objedion ; but it is for finiiers, for mofl hei- 

Serm. 24. ISAIAU LIII. Ver/e 5. 427 

iioLis finners : Nay, this way of reafoiilng and plead- 
ing fays on the matter, that Chrill: needed not have 
laid down his life. 3. If it be faid, we ate fo finful 
and backfliding-, fo filthy and polluted, that we think 
we are not within the reach of healing : I o ■'(kver, this 
reafoning, if it were true, would be in eft'eft to fay, 
that ye are not within the reach of God's grace, and 
of Chrid's fatisfaclion, which is not only injurious^ 
but even blafphemous to the grace of God, and to 
the fatisfaclion of the Mediator ; if your fm be ugly 
and horrible, he faffered horrible wrath ; he was 
wounded, bruifed, chaflifed, hfc. 4. If it be faid 
further, we can do nothing for olirfelveSj we cannot 
come to Chrift, we know not what it is to believe, or 
if we can do any thingj alaSj all our goodnefs is as 
the morning cloud and early dev/ that foon pafTeth a- 
way. I aujkver^ The covenant is not tranlacted be* 
twixt God and you, but betwixt God and the Mediae 
tor, and the ground of your peace, as to the" procur- 
ing caufe, depends on the Mediator's performing his 
part of the covenant in your name : and further, as 
for your believing, it is a piece of the Father's engage- 
ment to the Mediator, and muft certainly be made as 
effedual as the Father mufl keep his word to the Son^ 
according to thofe promifes of the covenant, / luill 
■put my law ifi their hearts, and write it iri their mindsy 
they Jhall all know me ; and they Jliall be all taught of 
God : And thy people Jhall be ivilling in the day of thy 
power, and the like i All thefe promifes were in the 
covenant betwixt the Father and the Son ; and the 
application of them is but their execution as to us ; 
and therefore feeing fuch a city of refuge is cafl open 
to man-flayers and tranfgrefTors, ftep humbly and 
boldly forward and run into it. There is yet a fifth 
cbjedion, which fome poflibly will flick at, and it i$ 
this, we know not whether we fliall believe or not, 
ior we know not if we be in the covenant or not : I 
anfiver, would yc.have thought that he who had com- 
VoL. I. No. 4, F f f milted 

428 ISAIAH Llll. Verfe 5. Serm. 24. 

initted man-flaughter would have reaibned well if he 
had realont'd tiius ; I know not it that city of refuge 
was appointed or hiult for me, and when the gates of 
it were ca(t open fhould Ikar to enter in it on this ac- 
count ? When it was told him that it was appointed 
foj: fuch : .juft fo it is here : And fuppofe one fhould 
fay, 1 cannot believe, it is as it fuch a man Ihould fay, 
J cannqt, 1 will not run to the city ; nay, rather tho* 
he had been feeble, yet would he have creeped or not 
go to it as he could ? even fo here. In a word, a 
man Ihould not difpute whofe name is in the covenant, 
but (hould flep forward to the Ihelter and refuge ; as 
it is, Heb. vi. 18, 19. where the apollle borroweth 
the fame fimilitude, and fays, ' God hath confirmed 
' his promife by an oath, that by two immutable 
' things, in which it was impoilible for God to lie, 
* we might have ftrong confolation who have fled for 
' refuge to lay hold on the hope fet before us.' Men 
in their natural condition are compared to the man- 
ilayer, lying under the ilrol^ie of the law^, or under 
the hazard of being purfued by the avenger of biood ; 
Chrilt is compared to the city of refuge, and the heir 
of promife being purfued, what (hall he do ? Will his 
fcledion fimply fave him? No, but he mud flee unto 
Jeiub Chrilt as to his city of refuge : And therefore, 
by all means run and flee to him, as having this fear, 
lead the avenger of blood purfue and overtake you ; 
and if ye cannot run fo fall as you would, yet run as 
ye can ; and ye have this advantage, that the city of 
refuge is not far off, it is near you, even at your door, 
as the apoftle fpeaks, Rom. x. The ivord is near thcc^ 
ill thy mouth and in thine heart : The lamell amonglfc 
you has Chrid in your off'er, that ye may enter into 
him, as into a city of refuge, and that he may come 
in and fup with you ; fo that though ye cannot lift 
your feet fo nimbly in running to him, if ye can but 
in good earned roll yourfelves upon him, ye diall be 
fiife : Seeing then that this way of falvation is fo full, 


Serm. 24. ISAIAH LIII. Vcrfe 5. 429 

fo free, fo equal an4 effectual, take heed leafl ye pre- 
judge you rle Ives of it. 

idly, To prefs this yet a little further, confider 
what good reafon ye have to run. Receive but this 
one word, ye are finners lying under the curie and 
wrath of God, and have ye any other way of obtain- 
ing pardon, or of making your peace ? And if ye be- 
lieve that ye are finners and under the curfe, is there 
not need that ye (hould run to a (helter from it ? If we 
were preaching to angels that had never finned, there 
might be Ibme reafon for their flighting or laying little 
weight upon fuch a word of exhortation, but feeing 
ye are finners, and liable to God's curfe, why do ye 
flight a Savipur, having fo much need of him ? 

■ T^dly^ Confider yet further, that ye have encourage- 
ment to run, and nothing to difcourageyou. What 
prejudice is in believing ? There is no prejudice at all 
in this way, but many advantages ; doubtlefs falva- 
tion will not fail them that believe. Yea, we may 
add from the words of the text, for encouraging to 
this, that the man or woman that is fenfible of fin, 
and afraid of wrath, hath the covenant to look to, for 
begetting and carrying on the work of faith in theiu 
with powers for if it be true that all the means are in 
the covenant, as well as the end ; and if we may lay 
flrefs on the covenant for the effect, to wit, the par- 
don of fm, and healing, then we may alfo lay hold 
on the covenant for furthering us to that eife^f. I 
fpeak not this as if people could of themfelves a£l faith 
on the covenant, before faith be given them ; but I 
fpeak it to encourage yoiing beginners, that think 
they have no faith at all, that they may a£l what they 
have, and may look more and more to the covenant, 
to be enlightened, quickened, and ftrengchened, and 
that they may fay with the poor man in the gofpel. 
Lord, I believe, help my unbelief ; and with the ipoufe. 
Cant. i. Draw me, and ivc will run after thee. 
■ Aihly, And finally, for prefling of this, confider 

Fff2 the 

43© ISAIAH Ull. Vcrfe $. Serm. 24, 

the abfolute neceflity that ye are under of making ufe 
of this way of falvation, of getting your peace mad^ 
by Chrift's fatisfaftion, and your wounds healed by 
his ftripes ; there is no other way, but either you mult 
venture on a reckoning with God on your own fcore, 
or accept of his fatisfaQion. There were never any 
covenants made by God with man but thefe two, a 
covenant of works for perfe£lly righteous people, by 
vhich covenant no fmner was ever able to come to 
life ; and a covenant of grace wherein Chrifl: is made 
fm for us ; and as many as flee by faith unto him, 
are made the righteoufnefs of God through him ; and 
therefore either betake yourfelves to this way, or re- 
folve to account with God yourfelves without a Me? 
Viator and Surety ; or if you think it a fearful thing 
to account thus with God ; and if it be certain, that 
many have been condemned for taking the way of 
works ; let me earneftly intreat you to welcome and 
make more ufe of Chrift's righteoufnefs, for obtain- 
ing pardon of fin, and peace with God : This way 
will do, when the other will quite fail you ; but as 
for them v/ho take this way, I will adventure to fay 
in his name, that as certainly as Chrift was fmitten, 
as certainly lliaU pardon and healing come to them, 
even to as many as fly to him, and by believing lay 
hold on him. And on the other fide, I fay in the 
fame name to all of you who take not this way of fal- 
vation, that ye fhall moft certainly be brought to rec- 
kon with God yourfelves without a Mediator, and to 
undergo his curfe according to the tenour of the co- 
venant of works. Thus this text fets before you life 
and death, God's bleffing asd God's curfe ; life and 
God's bleffing, if ye betake yourfelves to Chrift, as 
to your alone city of refuge ; and death and God's 
fearful curfe, if ye do it not. God himfelf make you 
wife to make the right choice !; 

s i. R. 

Serm. 25. ISAIAH LIII. Verfe 6. 431 


Isaiah LIII. Verfe 6. 

Verfe 6. All we like Jloeep have gone aftray, ive have 
turned e-very one to his own way, and the Lord hath 
laid on him the iniquity of tis alU 

YE have in the former verfes fomewhat of our 
Lord's fuffering, and of his fuffering for finners, 
that he was wounded and bruifed, "iffc. In this verfe 
the prophet proceeds to clear how this came to pafs, 
that Chrift Jefus was made to fuffer for the eleft, the 
feed that God had given him ; which he doth by lay- 
ing down the occafion and fountain-caufe whence it 
proceeded, i. The occafion of it in thefe words. 
All we likeJJjeep ha've gone ajlray ; all the elect, as well 
as others, have wandered, and every one of us has 
turned to our own way ; we had dripped ourfelves of 
all right and title to eternal life, and had made our- 
felves liable to God's wrath and curfe through our 
finning. 2. The fountain-caufe is, The Lord hath 
laid on him the iniquity of us all ; when we had all 
ftrayed, Jehovah took^ our Lord Jefus, as the facri- 
fices under the law were taken, and put him in our 
room, and laid on him the punifliment due to us for 
our fms, and a<fbually purfued him for our debt. 

So the words are an anfwer to that queftion. How 
comes it to pafs that our Lord Jefus fuft'ered thus for 
fmners ? it is anfwered. The elect had made themfelves 
liable to the wrath and curie of God, through their 
ftraying; and to keep them from that wrath, God 
4efigned ^nd provided his Sqh Jefus Chrift to be the 


^^(i ISAIAH LTIL Verfe 6. Sefm. 25. 

R-^deemer, and according to the covenant of redemp- 
tion laid on him the puniihment due to them lor their 
iniquities ; in a word, their fin, and God's appoint- 
ing him to be Surety, made him liable to fatisfie for 
all their debt. 

The firft part of the word holds forth our natural 
difeafe. The fecond part holds forth God's gracious 
cure and remedy. 

' ; In i\\zfirjl part we have thefe three, i. The natu- 
Hi Itate and condition of all men and women, even 
of the eleft themfelves (who are mainly to be looked 
on here) all ive have ^one ajlray, 1. This is illuftrat- 
ed by a fimilitude. We have gone ajlray like Jheep* 
3. It is amplified, Every one of us hath turned to his 
oiun way. Several words being put together to fet 
forth the defperate finful condition, whereinto the e- 
led as well as others had brought themfelves. 

1. Our natural ftate and condition is fet down in 
this wdrd, Jlraying. To Jiray, is to wander out of 
the way, to go wrong, to be bewildered ; for God 
hath fet a rule to men to walk by in the way to life, 
the rule and way of holinefs ; and whoever walk not 
in that way, do go affray, and wander out of the right 

2. This is as I faid, illuflrated by the fimilitude of 
fheep. The comparing of the elecl: to fheep here is 
not at all to extenuate the finfulnefs of their flraying ; 
tho' fometimes the innocency of that creature in fome 
other comparifons is infinuated ; but it is to hold forth 
the ignorance, fpiritual blindnefs, and brutiflmefs of 
their ftraying ; the fcripture ufually pointing out that 
beafl to be difpofed and given to wandrlng ; and both 
nature and experience tells us, that in a vvildernefs 
where there is greatefl hazard, they are readied to 
run into danger, fuch is their ignorant and foolifh in- 
clination ; jufl fo are the elecl by nature. 

3. It is amplified by this, 'That every one haih turn- 
ed to his own way, . Before, it was gollectively (tt 


Serm. 25. ISAUH LIlI. Vcrfe 6. 433. 

down, J/l ive have gone ajlray ; but now left any 
fhould extol himfelf, it is diltributiveiy fet down, Eve- 
ery one, even Ifaiah, Jeremiah, and others I'uch, not 
one excepted. This turning to our own way holds, 
forth two things, \ft. It is called our own way, to 
diftinguilh it from God's way, as it is, Pfal. Ixxxi* 
1 1. He gave them up io their own hearts lufts^ and thc-y. 
walked in their own counfeh ; that is, in their own in- 
ventions, or according to their own will, humour, 
and inclination, idly. While it is faid, that every 
one turns to his own way, it is to (hew us, that befide 
the common way that all fmners have to turn away 
from God, diftinguilhed from God's way, every Tin- 
ner hath his own particular and peculiar way, where- 
by in his way he is diftinguiflied from another fmner. 
There is but one way to heaven, but many ways to hell, 
and every one hath his different way ; fome have one 
predominant luft, fome another, but they all meet 
here, that every one takes a wrong way of his own. 

Confidering the fcope, we fliall fljortly and paffing- 
ly hint at two general obfervaiions, whereof the \ft is 
this, that it contributes much for peoples conceiving- 
and confidering of ChrilPs fulierings aright ; people 
ought to conceive and confider of Chrift's fufferings 
aright, and be well acquainted with their own finful 
nature and difpofition. Men will never look rightly 
on Chriit's fufferings, nor fuitably efleem him, nor 
make him, and the doctrine that holds him and his 
fufferings forth cordially welcome, except they have 
fome fenfe of their fmful nature and difpofition. Hence 
it was that many of the Pharifees and hypocrites of 
that time, wherein the Lord exercifed his miniftry a- 
mongft the Jews, never made him welcome, nor 
prized his fuBerings ; whereas among the publicans 
and fmners many were brought to believe in him. 

Not to infift on the nfe of this, only in a word, fee 
here a main reafon why Jefus Chrift is fo meanly 
thought of, and the report of his fuffering is fo little 


434 ISJIJH Lltl. t\r/c6. Serm. sj;. 

entertained and efteemed, even becaufe fo few walk 
under the due fenfe of this, that like lofl: flieep they 
have gone aftray. 

The 2d general ohfervalion from the fcope, putting 
both parts of the verfe together is this, that we fhould 
never look on Chrift's futferings but with refpecl to 
the covenant of redemption, and God's tranfading 
with him as our furcty ; therefore the lad part comes 
in. The Lord hath laid on h'nn the iniquity of us all ; for 
albeit we know that Chrifl: hath fuffered much ; yet 
if there be not an eye to, and fome acquaintance with 
the covenant, the rife of his fuft'crings, and God's 
hand and end in his fufferings, it will be to no pur- 
pofe ; therefore when Petpr is to fpeak of his fuffer- 
ings, Ads ii. 23. He premits thefe words, ///;;/ bein^ 
delivered by fhe determinate counfel and forc-knozvled^e 
of God, and then fubjoins his being crucified : Look- 
ing on Chrift's fulTerings with refpe*!:!: to the covenant. 
I. It lets us know that Chrifl's fufferings came not by 
guefs but by the eternal counfel of God, and bv vir- 
tue of that tranfadlon betwixt the Father and the Son, 
and this takes away the fcandal off them, which the 
prophet fets himfelf here to remove. 2. It gives faith 
uccefs to make ufe of his fuffciings when we look to 
him as purpofely defigncd tor this end, 3. It holds 
out the love of God, Father, Son, and Spirit, to- 
wards ele6l finners, That whofoever God looked an- 
gry like on the Mediator, as perfonating them, and 
fuftaining their room ; yet that Jehovah had the de- 
vifmg and defigning of thefe fufferings, and that he 
fent his Son to fuffer thus, it holds forth wonderful 

3. And more particularly, from the firfl part of 
the words, which is the main thing to be marked, 
Obferve, That all men, even the eledt themfelves not 
excepted, are naturally in a moll: finful and defperate 
flate and condition ; fo that if ye would know what 
they are by nature, this is a defcription of their flate. 


Serm. ^15. ISAIAH LIII. Ver/e 6. 435 

All we i UkcJlKcp, have gone aft ray ^ and every one bath 
turned to his civn way ; and when it is called our otvn 
way, there needs no other epithet to fet forth the def- 
peratenefs of it. That which I mean is this, that all 
men are naturally under thefe two, 17?, They are un- 
der guilt before God, Eph. ii. i, 2. Dead in fins and 
trefpafes^ children of wrath^ and heirs of condemnation, 
liable to the curfe of God by virtue of the covenant 
which Adam broke, idly. Which is moftly aimed at 
here, there is in every one a fmful nature, a finful- 
nefs or finning fin, and inclination to fin, every one 
hath a ftraying humour ; {o that although the fimili- 
tude of flieep agree not to them in that fenfe, for (lieep 
are innocent creatures^ yet it agrees to them in this 
fenfe, that they are filly foolilh creatures ; and in this 
refpect it is faid, Gen. vi.t^TThat all the imaginations 
cf the thot^ghis of the heart in man are only evil continue 
_ ally ; and Eph. ii. i. Thjey are faid to be dead in 
Jin, not only in refpecl of their being obnoxious to 
God's curfe, but in refpe^l of the natural deadnefs of 
their fjuful nature, and want of fpiritual life. So 
Rom. iii. 9, 10. and forwards, the apoflle defcribes 
the fmfulnefs of man's nature at large, not only in 
refped of its guilt, but of its inclination to fin, and 
fays that their throat is an open fepulchre ; infinuating 
thereby, that men naturally are like to a tomb, and 
that the corpfe within the tomb" is death and fin, and 
that all that comes from tjhem favours of that ; their 
feet arefiuift to Jhed blood, with their tongues they ife de- 
ceit, kc. Every member and part of the body, and e- 
vcry faculty of the foul is bent to that which is evil. 
Thefe three may further confirm it. i. If we loqk in 
general to what the fcripture fpeaks of men by nature, 
Eph. ii. I, 2, 3. Rom. iii. and v. they being, as it 
is, Ifa. Ivii. penult, as tl>e raging fca timt cafis out dirt 
and mire continually ; it is always moving and working 
one way or another, and more efpecially in a fi:orm ; 
fo that thoujijh at one tide ye fnould fvveep the fhore 
Vol. I. No. 4. ^ S S never 

43^ ISAIAH LIIT. Verfe 6. Setm. 25, 

never fo clean, it will be as foul and dirty the next 
tide that cometh ; fo are tliefe hearts of ours, (as 
Peter fpeaks, 2 Epift. ii. and Jude ver. 23.) foaming 
out their own flmvie. And James faith, chap. iv. 5. 
The fpirit that dwells in 7is lujicth t9 envy ; it hath as 
great eagernefs after, and as great delight in fin, as 
a drunkard hath after drinking. 2. Experience alfo 
confirms it, if you confider all the men and women 
that ever were in the world (our bleffed Lord Jefus 
being excepted, as not defcending from Adam by the 
ordinary way of generation) and that will be found 
true which the apoftle hath, Rom. iii. There is none 
that doeth good^ no not one ; And that which is fpoken. 
Gen. vi. Alljicjh hath corrupted their way. And what 
is the fpring of all the al^ominations that are in the 
world, and the rife of thefe^fparticular evils that are in 
believers and faints mentioned in fcripture, as in Da- 
vid, Peter, and others ; but this fame corrupt nature, 
this body of death, as it is called, Rom. vii. 14? All 
which ftrongly prove a fire to be within, when there 
is fuch a fmoke without. 3. We may confirm it from 
well-grounded reafon ; for it cannot be otherwife ; if 
the l"oot be of fuch a nature, can the branches be o- 
tberwife ? Who can bring a clean thing out of an un- 
clean thing ? No, not one. Job xiv. 4. when Adam 
fell, the root was corrupted, and the branches can- 
not be frefli ; the fountain was defiled, and the ftream 
cannot be clean and clear. Hence when Adam begot 
Seth, an elect in whom the church was continued, it 
is faid, that he begot a fan after his own likenefs. Gen. 
V. He himfelf was created after God's image, but 
begat children after his own image. 

Though this be a commonly received dodrine, 
yet it is not without good reafon infilled on fo much 
here and in other fcriptures ; we fliall therefore fpeak 
a little to thefe four iifcs of it. 

The \Jl ufe of it ferves for information ; and we 
may make it a looking-glafs wherein we may fee clear- 

Serm. 25. ISAIAH LIII. Verfe 6. 437 

ly our own moft finful flate and condition. Would 
ye know what ye are by nature ? This text tells you, 
that hot only all men have ftrayed, but that each of 
us, or even' one of m hath turned to his own way ; but 
knowing how ready we are to fhift the challenge, we 
fhould be perfuaded that we are by nature liable to 
God's curfe for Adam's fin, dead in fin, and inclin- 
ed to all evil, fheep are not readier to go the wrong 
way, and will not more readily flray if they want a 
(hepherd, than we are inclined to do. There is a 
common word in many of your mouths, that we are 
all finners by nature ; but when it is fearched into, 
we find that there is much ignorance among you of 
what it means ; many count themfelves to be finners, 
only becaufe of their being guilty of the firft fin, and 
fo put no difference betwixt the firft fin and original 
fin, which is an effect that flows from, and follows 
upon the firfl fin : The firft fm was Adam's deed, 
and is legally ours, being imputed to us ; as it is, 
Rom. V. Death reigned over all, even over them that 
had not finned after the fimilitude of Adam's tranfgref- 
fioji ; becaufe Adam in his ftanding and falling ftood 
in our room, reprefenting all mankind that was to 
come of him : But original fin is inherent in us, and 
cleaveth clofe to us, and is that which we are born 
in, and grows up with us ; and therefore ye fliould 
diftinguilh thefe things, that ye may know that ye are 
not only guilty of Adam's firft finful deed, but that 
ye have a prefent finful and corrupt nature, though 
it be not always alike exercifing and aQing irfelf. 
Others again look only upon their nature as inclined 
to evil, and look not on it as that which makes them 
liable to wrath, by reafon of the firft fin ; but ye 
fliould put them both together, and know that your 
finfulnefs doth not confilt only in an inclination to 
evil, but your finfulnefs lies mainly in the bias that 
is in you, and fo naturally leads you out of the way^; 
and it is not only our actual ftraying and going wrong 
G g g 2' that 

438 ISAIA H LIII. Verfi 5. Serm. 25. 

that ye fliould take notice of, but alfo and mainly of 
our finful nature that inclines, difpofes, and fets us 
on work to go wrong ; it is our filthy corrupt nature, 
the body ot death, the fmell and favour whereof, to 
fay fo, is the appearance of fome actual fin. We may 
clear it in a fimilitude or two ; we are by this original 
fin as young ferpents before they can (ting adually ; 
or like ravenous birds before they come out of the 
neft, yet we call thefe ferpents and ravenous birds, 
becaufe they are come of fuch a kind. In our fwad- 
ling-clothes we have the venomous and ravenous na- 
ture, to wit, original fin in us ; and in our actual fin- 
ning We are like ferpents when they come to fling ac- 
tually, or like ravenous birds when they come to catch 
the prey ; and our adual fin is a fruit of original fm ; 
Or take it in the fimilitude in the text, there are ma- 
ny flieep that never atlually ftrayed ; yet they are call- 
ed ftraying fenfelefs creatures, becaufe they are inclin- 
ed to ftray, and ready to flray ; or take it in this fi- 
militude, there are fome difeafes that follow fuch a 
houfe and family, fome are inclined to a confumption, 
fome to the (lone, fome to one difeafe, fome to ano- 
ther, which is from fome defeft of the body ; even fo 
it is here, that from a defecit of our nature, infetled 
by original fin, all aftual fms flow. 

The 2d life is for convidion and reproof; and in- 
deed we cannot well tell where we fhall begin here : 
However, the firfl thing that it reproves, is our natu- 
ral pride ; though this be the finfulnefs of our very in- 
fancy, yet we are ready to look upon ourfelves as 
fomething. It is a true faying, though much mifap- 
plied, that Job hath, chap. xi. 12, Vain man 'would be 
luife, though ?uan be born as a wild afs^s colt ; a coJt, he 
hath a wild humour, and is the mofl witlefs of crea- 
tures ; and this fame is it that is implied in that faying 
ol James iv. 5. Do ye think the fcripture faith in I'ain^ 
the fpirit that is in us lujielh to envy ; which faith this 
much, th?vt the mod part never think that they have 


Serm. 25. ISAIAH LIII. Verfe 6. 439 

fuch a fpirit in them that is inclined to all evil, bent 
to hate God and every thing that is good. 2. It re- 
proves the great fecurity that is amongfl the molt part, 
if this be a truth, that men and women are thus born 
under the curfe of God, and inclined to every thing 
that is evil, born enemies to God, and enclined to 
aggravate and heighten the quarrel ; how comes it 
then to pafs, that the greatell part of men fleep as 
foundly and fecurely as if they were in no hazard ? If 
ye were all pofed and put to it, how many of you can 
give a folid proof that ye are reconciled, that your 
peace is made, that ye are changed and your nature 
renewed, and the quarrel betwixt God and you taken 
away ? and yet if we look up and down, ye are gene- 
rally as fecure and quiet as if ye were born friends with 
God. There are but few taken with a convidion, 
but many are. faying within themfelves, Is yonder 
dodrine true of me ? as if the fcripture had fpoken in 
vain whatever it fpeaks of original fin. Ah ! fliall ne- 
ver this be amended ? Will you never lay your finful- 
nefs to heart ? Will ye flill think nothing of that which 
gave the occafional rife to the covenant of redemp- 
tion, and to Chrill's fatisfacllon ? All the preaching 
that ye hear daily, if it be not now laid to heart, it 
fhall be mod terrible and dreadful to you one day ; 
and the peace that ye now have fivall end in red vi'ar 
and great bittcrnefs. 3. It reproves peoples exceed- 
ing great unwatchfulnefs, and their trulting to their 
own nature, and following iheir own counfel. The 
wife man faith, Prov. xxviii. 26. He that iruftelh in 
bis own heart is a fool. Is it not reproof worthy, for 
a man to be as brutilli as the very beail that perifli- 
eth ; as it is, Pfal. xlix. and yet to be as little watch- 
ful, and trufl as much to a man's own guiding, as if 
nothing of a mifguiding humour and difpofition were 
in him ? We may more than allude to thofe words of 
our Saviour here. If the blind lead the blind, jhall not 
both fall into ths ditch? Many of you think that ye are 


440 ISAIAH LIII. Verfe 6. Serm. 25. 

inftru6led as fcribes in the way to heaven ; and will be 
ready to fay, God forbid we Ihould be ignorant of 
that, and what have we been doing all our days, if 
we be yet to learn that leiTon ? But we muft tell you 
what ye have been doing, ye have been like fenfelefs 
ilieep Itraying all your days : And we would the ra- 
ther fpeak to this, becaufe it is fo'neceflary to be 
known and believed, and yet fo little credited ; for, 
I. Ye will never be rightly humbled, nor make ufe 
of Jefus Chrift, nor walk watchfully and foberly ; in 
a word, ye will never believe and repent, till ye 
know, be convinced of, and believe this to be your 
natural inclination, and the fmfulnefs of your nature. 
And yet, 2. Tho' this befo neceflary that the want of 
it mars the fruit of the word in you, and fermons do 
but harden you ; how many are there that are as lit- 
tle fenfible of it as the very ftones of the wall that are 
before us, or the boards that they lean upon ? As to 
your own. particular ftate and condition, I would but 
afk you. Is it poffible that ye could live fo fecurely, 
and fatisfied with your own cafe, if ye believed indeed 
that ye had fuch a fmful nature, and that ye were li- 
able to God's wrath and curfe? Or would ye give 
fuch way to your natural fmful humours and inclina- 
tions, and fo contentedly flight Jefus Chrill, and the 
offers of the gofpel, as many of you do ? And yet we 
fee amongfl them with whom we converfe men and 
women not only as fecure, as if they had no fuch na- 
tures, but are even belching and foaming out their 
out their own fliame. We would have you therefore 
to be cnnvinced and know, that not only ye are fin- 
ners in the general, but that every one of you is fuch 
in particular. 

To make it the more clear, I fhall give you two or 
three qualifications that are requifite to a fuitable con- 
vidion of your fmfulnefs.- i. Be particular. 2. Ye 
fliould be fenfible, and not only in words acknowledge 
that ye are finners, but ye Ihould fee and ,be convin- 

Serm.25. ISJIAH LIII. Verfe 6, 441 

ced, that in this and this ye have finned, and ye 
Ihould be kindly afFeded with it. 3. It Ihould be dif- 
tind, not a guefling, but a thing that from the fee- 
ing and feeling of it ye fhould be clear in. 4. It 
ihould have fuch influence on the moving of your af- 
fedlions, and fuch an inward working on your hearts, 
as that ye may loath your nature, and yourfelf becaufe 
of it. We may fee all thefe in Paul, Rom. vii. 10. and 
forward, who tho' he was greatly renewed, yet faith 
he, I fee a laxv in my ?neniber.s rebelling againjl the law 
of my mind: He feels and. is very fenfible of that 
which leads him into captivity, and he cries out. Who 
jhall deliver me ? &c. his affedions are mightily ftir- 
red with it. What I da, I allow not, &c. miferable 
man that I am, &c. If ye b'^lieve this to be a truth, 
and that Paul lived in the faith and feeling of it ; then 
judge if there be not jull ground to expoftulate with 
mofl part of you, as being yet without the faith and 
feeling of that which fo much concerns you. 

The 3d ufe of it ferves wonderfully to fet forth the 
glory of 'the free and rich grace of God, that all this 
defign is founded, and this tranfadion entered into ; 
fo that Chrift comes to fatisfy, and doth adually fa- 
tisfy juflice for a number of fuch wretches that had 
gone aflray like loll fheep. This comes in as the 
fcope ; we have ftrayed and done the wrong, but he 
hath paid the debt, and fatisfied for the wrong done : 
And from comparing this verfe with the foregoing, 
we may take thefe five confiderations that ferve to 
heighten the glory of God's grace and free-love, and 
to fhame believers, that are fo little wondrin'g at it^ 
I. Who is he that is fmitten ? His own Son ; we fin- 
ned, and he was fmitten, even he who was and is the 
Father's fellow, the fword awakes againft him, and 
we go free. 2. What did our Lord fuffcr ? He -was 
\wounded and bruifed, the chaftifement of our peace was 
on him, he laid on him the iniquity of us all. Chrift's 
fulfcrings were not in Ihew or pretence ; for he was 


442 rS'JI'JH nil. Ver/e 6. Serm* ^5* 

arraigned before the tribunal of juftice, and did real- 
ly pay our debt, and fatisfy juliice for our fins. 3. 
Who exaiiiled this fatisfaftion ? Wlio did fmite him ? 
It is the Lord Jehovah, it is the Father, which makes 
the glory of grace fhine the more ; it is God the Fa- 
ther whofe heart was tender to the Soh of his love 
that exafts the full price t)f him ; fo that as he faid 
of Abraham, By ibis I know that tbau.lo'vcd/i mc, 
hecaufe thou hajl not with-held thy fon, thine mly 
fort Jfaac fram me ; we may fay, By this we know 
God's love to the elect, when he hath not with- 
held, , nor fpared bis own Son from them, but 
kath laid on him the imqiiities of them all. 
4. For whom did he fmite him ? It was for fmners, 
for ftraying fheep, for covenant-breakers, for fuch as 
had gone a-whoring from God, and were bent to fin 
againfl: him, I mean the ele6l. 5. When was it that 
he fuffered for them ? Even when they were ftraying, 
reieding, defpifmg, and nodding the head at him, 
fpitting in his face, and faying, Away with him, e- 
ven then he is praying and dying for them : Nov^put 
all thefe together, that fuch a price fliall be exacted 
of fuch a furety, and for fuch fmners, and at fuch a 
time, behold and fee therein how God, 'commends his 
love to us, as the apoftle fpeaks, Rom. v. 8. In that 
ivhilc we ■ ivere yet finners Chrl^ died for lis ; when we 
were in our fm, not praying to him, nor in a capa-. 
city to pray or give him thanks for any thing that he 
did or fufl'ered, he then died for us : Is there any 
thing here but freedom of grace ? And does not this 
exceeding highly commend the love of God, that he 
exacts the debt due by us of his Son, and the powerr 
fu'l love of the Mediator and Surety, that at fuch a 
time atid for fuch tranfgreflions he fliould pay fuch at 
price ? 

Ufe 4. Seeing this was our ft ate that we were fn-^ 
nets, and yet herein was the love of God commended, 
that he laid on his Son the iniquity of us all, is there 


Serm. 25. ISAIAH LIII. Verfe 6. 443 

not then good ground to take with the fin, and to 
make ufe of the remedy, to take with fm and to clofe 
with Chriil ? We might take occafion here to exhort, 

1. To watchfuIneCs, and to walk foberly and humbly, 
from this confideration, that we have fuch a nature. 

2. To exhort every one to repentance, becaufe by na- 
ture ye are all in fuch a firitul ftate and condition ; it 
may be ground of exercifing repentance, even long 
after your juftification, and peace made with God 
who are juftified/ with whom it Ihould be as we fee it 
was with David. But 3i//v, Seeing by nature ye are 
under God's wrath and curfe, and in a ftate of enmi- 
ty with him, it mainly ferves to exhort you to flee un- 
to Jefus Chrift, and not to reft till ye get the quarrel 
taken away ; it might be in reafon thought that peo- 
ple would be foon and eafily induced to this, even to 
run unto Jefus Chrift, and to welcome the gofpel 
with good will, for preventing the curfe and wrath 
due to them for fm, and for fubduing of this fmful 
nature and inclination to ftray from God and his way ; 
Therefore feeing there is a fountain opened to the 
houfe of David for fm and for uncleannefs, fmce there 
is a fatisfadion given to juftice for removing the guilt 
of fm, and fmce the Spirit is purchafed for mortify- 
ing of fm, and for making you holy; let as many as 
think that they have gone aftray, and have turned to 
their own way, as they would not be found ftill at 
this diftance with God, make ufe of Chrift for mak- 
ing their friendftiip with God; it is the word that 
Peter ufeth, 1 Pet. ii. uit. All zue like Jhecp have gone 
aftray^ but tue are now turned unto the Shepherd and 
B'ljhop of our fouls ; hold, O hold you near this Shep- 
herd, and make ufe of his r]p;hteoufnefs for makintr 
your peace : If we could rightly underftand the words, 
we would fee in them, i. A motive to put us on be- 
lieving in Chrift, and can there be a greater motive 
th^n necejfity ? We have finned and gone aftray, he 

'i is the only Saviour, there is no other name given un- 
VoL. I. No. 4. Hhh der 

444 ISAIAH LIII. Verfe 6. Serm. 25. 

der heaven whereby finners can be faved. 2. There 
is alfo in them an encouragement to believing : It was 
for finners, fuch as we are, that Jefus Chrill fuffered 
all that he fuftered, which may be ground of hope and 
encouragement to ftep forward, and if neither our 
need, nor Chrili's being a Saviour, and willing to make 
fuiners welcome will prevail, we know not what will 
do it : It will turn to this, and ye Will be put to the 
queftion, are ye fmners ? and if finners, is it not a 
defperate thing to lie under fin and wrath ? If ye be 
not finners, we have no warrant to propofe this doc- 
trine to you, to invite or make you welcome to a Sa- 
viour ; but if ye grant that ye are finners, will ye 
contentedly lie under fm ? will ye be able to bear it 
out againfl God ? or think ye that ye will be well e- 
nough for all that ; and if ye dare not refolve to lie 
under fin, I would afl-i, what way will ye avoid it ? 
Think ye it eafy to win from under it ? muft not the 
juilice of God be fatisfied ? Some of you think that 
ye can pray yourfelves out of fin ; but if fo, what 
need was there of Chrift's fufferings, if a fatisfadion 
might have been made another way ? And if none but 
Chrift can fatisfy its demands, I exhort you, that by 
all means ye would make ufe of him, elfe ye will 
mofl: certainly drown and die in your fins : And this 
is the thing that we would commend to you, that un- 
der the fenfe of fin, and in the faith of God's conde- 
fcending love, ye would flee to Jefus Chrift, and give 
him employment for making your peace with God, 
and taking away your fin and fanclifying of your na- 
ture : O but this be fuitable to finners; and if ye think 
yourfelves finners, prejudge not yourfelves of the be- 
nefit of a Saviour, 


Serm. 26, ISAIAH LIII. Verfc 6. 445 


Isaiah LIII. Verfc 6. 

Verfe 6. All we like jheep have gone ajiray^ ive have 
turned every one to his own way^ and the Lord hath 
laid on him the iniquity of us all. 

EVERY expreffion that the prophet ufeth to fet 
forth the grace of God in Jefus Chrift to finners, 
is more wonderful than another, becaufe indeed every 
thing that he expreiTeth is more wonderful than ano- 
ther : And there is fo much grace and infinite love in 
the way of the gofpel, that it is hard to know where 
there is moft of it ; whether in its rife, or its execu- 
tion ; whether in the decree of God, or in Chriil*s 
fatisfa<Elion ; whether in the benefits that v/e enjoy, or 
in the way by which we are brought' to enjoy them : 
Sure all together make a wonder furpaflingly great, 
yea, a moft wonderful wonder, even a world of won- 
ders : It is a wonder (as it is in the 5th verfe) that he 
iliould be wounded for our tranfgrcftons, hruifed for our 
iniquities ; that the chaflifcment of our peace Jhould be on 
hint, and that by his Jiripes we fhould be healed : And 
when he comes here to explain this, and to fhew how 
it came to pafs that Jefus Chrill fuf^'ered fo much, he 
holds forth another new wonder : All we like flicep 
have gone ajlray, he. As if he had faid, would ye 
know how it comes to pafs that the Mediator behov- 
ed to fuller, and fufFer fo much ? The anfwer is clear: 
All we, the elecl people of God had gone aftray like 
fo many wandering (heep, as well as others, not one 
/excepted j and there was no other way to recover and 

H h h 2 reclaim 

44^ JSAIAH LIII. Verfe 6, Serm. 26. 

reclaim us but this, The Lord 'Jehovah laid on him the 
iniquity of us all: To recover us when we were loft, 
Jefus Chrift was fubftituted in our room by the eternal 
decree of God, iind the iniquities of us all who are 
his ele£t people, as to their punifliment, were laid 
upon him. This then is the fcope to fnew the rife of 
Chrift's fufterings, and how it came to pafs that our 
Loid fufTered, and fuftsred fo much, the occafion of 
it was the elecls fm, and the fountain caufe, the Fa- 
ther's laying of their fin on him by an eternal decree, 
and making him to anfwer ibr it according to that 
decree, for his undertaking, which was the covenant 
of redemption, whereof Chrift's fuflering was the ex- 
ecution. Thus we have the fountain whence our 
Lord's fufferings flowed : He is in the covenant of re- 
demption fubftituted and judicially enacted the ele£ls 
Surety, and takes on him their debt ; and being fub- 
flitute.i in their room, juftice purfues the claim, and 
fentence pafles againft him and makes him anfwerable 
and liable to the debt of their fins j v/hich fets forth, 
as it were, a judge on the throne, Jehovah, and two 
parties at the bar, m and him ; us the principal debtors, 
and him the Surety, Jefus Chrift in our room and 
place ; the law by which the judge proceeds is the co- 
venant of redemption ; and we the principal debtors 
not being able to pay, he is made liable to the debt, 
and on this ground the fentence pafles againft him for 
fatisfying what we were owing ; and hereupon fol- 
lowed his fufferings : So then the rife of his fufierings 
is, that it was fo tranfaded by the wife, juft, and 
gracious God : And thus this verfe comes well in to 
explain and further to clear what he alferted in the 
former verfe. Though the words be few, yet they 
are the compend and fum of the gofpel : How there- 
fore to fpeak of them, fo as to unfold them aright, is 
not eafy : And becaufe the devil who feeks by all 
means to mar the beauty of the gofpel, doth moft 
fiercely allault where moft of its beauty Ihines, and 


Serm. 26. JSAIAH LIII. VerfcG. . 447 

hath therefore ftirred up feveral forts of enemies to 
wreft thefe words, and to obfcure the beauty of grace 
that may be clearly feen in them ; we fhall a little o- 
pen the few words that are in this laft part of the 
verfe. And the Lord hath laid on him the iniquity of us 
all ; having fpoken to the former part of it laft day. 
In thefe few words then, we have, i . Something 
fpoken of iniquity, which three parties have fome 
ads about, to wit, i. The eleft, m all. 1. Him, to 
wit, the Mediator. 3. The Lord^ to wit, Jehovah : 
Then we have the expr.efs a6l of the Lord, to wit, 
his laying on him the Mediator, the iniquity of us all. 
1. As for this word iniqidly, by it is meant fometimes, 
I. Sin formally taken as it hath a difconformity to the 
law of God, and fuppofeth a fpot and defefl, and {o 
it is commonly taken when we pray for pardon of fin; 
as when David fays, Pfal. li. My Jin is ever before me ; 
And Pfal. xxxviii. My iniquity is gone over my head : 
And fo it is the tranfgreflion of the law of God. 2. It 
is fometimes taken for the effeft that fin procureth, 
and fo it is in effe£l the punifliment of fin, as Lev. vii. 
the 18th and 20th verfes being compared together: 
verfe 18. it is faid, He fhall bear his iniqidty, which 
verfe 20. is, He Jhall be^cut qff\ and fo it is clearly 
meant of the punifhment of iniquity ; for to bear his 
iniquity, and to be cut off, are the fame thing there. 
And that word of Cain, Gen. iv. 14. My iniquity or- 
punifiiment is greater than I can bear, hath a manifeft 
refpett to God's curfe inflifted on him for his fin, and 
is, as if he had faid, I Ihall not be able to live under 
the punifhment that is inf]i<Eled upon me, for every 
one that finds me will flay me ; and fometimes it is 
tranflated puniflwient, as in that of Gen. iv. 13. The 
quelHon then is this, which of thefe two is underflood . 
here in this text, whether iniquity or fin formally ta- 
ken, or iniquity taken for the punifliment thereof? 
Thofe who are called Antinomians plead, that it is to 
be underftood of fm forinaily taken : But though it 


448 ISAIAH LIII. Verfe 6. Serm. 16, 

be abfurd fo much as to mention this, it being fo 
blafphemous-like to afTert, that our blefl'ed Lord Je- 
fus fhould be formally a fmner, and have the fpots 
and defilement of fm on him, which we wonder that 
any Chriftian fhould dare to aflertor prefume to main- 
tain ; yet becaufe this fcripture is alledged for it, we 
lliall clear, that iniquity is not here to be taken for 
fm formally, but for fm in the punifhment of it. And 
ihe^r/l reafon that we give, fliall be drawn from the 
plain fcope of the words. The prophet having in the 
5th verfe faid. That be was wounded/or our trrnfgref- 
Jions^ and bniifed for our iniquities', the fcope of this 
verfe is to (hew how it came to pafs that Chrift fuffer- 
cd, and fuifered fo much ; which he doth by declar- 
ing that it could not be otherwife, becaufe the pu- 
niiliment of all the fms of the eled was laid upon him ; 
and that which was called wounding and bruiftng in the 
former verfe is here called a bearing of their iniqui' 
ties, (for if they were laid on him, he did certainly 
bear them) the fins of all the eled met on him as to 
their Punifliment : And this fliews how that Chrift 
behoved to fuffer all that he fuffered : So in the 8th 
verfe it is faid, He was cut off out of the land ^f the liv- 
ing and for th-e tranfgrejfions of my people was he ftrick- 
en : That which is here called the bearing of iniquity, 
is there called being cut off and flricken for the tranf- 
^rejfions of his people : And this may ferve for the fe- 
cond reafon of the expofition, as we have given it ; 
becaufe when iniquities are fpoken of, they are not 
called Chrift's, as inherent in him, but they are call- 
ed his peoples iniquities, they being formally theirs, 
but his judicially and legally only : Even as the debt 
is formally the bankrupt's, but legally the furety's. 
A third reafon is drawn from comparing this text 
with other parallel places of fcripture. That which is 
called bearing of iniquity here, is called, Gal. iii. 13. 
His being ?uade a cuifc for us, fo that his bearing of 
our iniquity, is his being made a curfe for our ini- 

Serm. 26, JSJUH UlL Verfe 6. 449 

quity, and his bearing the wrath of God due to us 
for our fin. I (hall illuftrate it by a comparifon, 
whence the fourth reafon will clearly refult, our ini- 
quities became Chri(t*s as his righteoufnefs becomes 
ours ; for thefe two are parallel, 1 Cor. v. ult. He 
was made Jin for us who knew no /in, that we ?night be 
made the righteoufnefs of God, in, or through him^ 
where, i. It is clear, that Jefus Chrifl: is fo the finner 
in our room, as we are righteous in his room ; and 
contrarily we are righteous in his room, as he was the 
finner in our room. 2. That righteoufnefs is not fo 
derived to us that it is formally made ours, and to be 
inherently in us, but it is ours only by imputation, it- 
felf or the virtue of it being imputed to us : And it is 
upon this ground that Rom. iv. imputed righteoufnefs 
is often mentioned, that is, when God accounteth a 
a man to be righteous, though he be yet a finner in 
himfelf ; even fo our fin is imputed to Chrift and rec- 
koned his, becaufe he became our Surety : And tho* 
Antinomians have a vain notion to evade this, yet the 
fcripture is very clear, as holding forth a legal proce- 
dure ; the debt is accounted his, becaufe of his obli- 
gation to be anfwerable for it, and in juftice and law 
he is liable to it. And there is no other way that we 
can rationally imagine, how our blefled Lord can 
bear our iniquities ; for, i. It cannot (land with his 
abfolute purity to have any fpot of fin, or to be for- 
mally the finner ; neither, 2. Is it necefl'ary that he 
fhould be the finner, but only that he fhould pay the 
penalty due by us, it being the nature of contracts a- 
mong men, that where the principal debtor fails, the 
furety comes in his room, fo is it here. Yea, 3. If 
Jefus Chrifl were the finner formally, it would inca- 
pacitate him to be our furety, to pay the penalty, or 
to fatisfy jullice for the debt of our fins : We would 
not have fpoken fo much to this, were it not that this 
fame place is preifed in a moft flrenuous manner by 
the abufers of the grace of God to maintain their er- 

450 ISAIAH LIII. Ver/e 6. Serm. 26. 

ror. So then we take this in fhort to be the nieanin<: 
of this part of the verfe, that Jefus ChriH: did bear the 
punifhment due to us for our fins. 

2d/y, The three parties that have fome acts about 
iniquity, are, i. Us all. 1. Him. 3. The Lord "Je- 
hovah. I. Us all^ and here we meet with the Armi- 
nians, another party that abufe and pervert this place, 
as if it were to be extended to ail men and women 
that ever fmned or went aftray ; For, fay they, it is 
the iniquity of ail them that finned that is Isid on 
Chrifl, and that is the iniquity of all men and women 
in the world : But, as we (hewed before, the fcope 
of the words is not fo much to {hew the univerfality 
of all men and womens fanning, as to fhew that all the 
eleft as well as others, have gone aftray, and turned 
every one of them to their ov/n way, therefore it is 
reilrided. All lue ; and the word all is no broader 
than the word we, now the ice that is here meant, is 
the ice, who in the former words are healed by his 
ftripes ; and that fure is not all men and women that 
fin, but the eleft only : And verfe 11. it is they that 
by his knozvledge, that is, by faith in him, are juftijied\ 
it is thefe all whofe iniquities he bare, and no more : 
So that in Ihort, iis all is not all men fimply confider- 
ed, but us all, that are elect. And thus it is necef- 
farily to be reftrifted to the prophet's fcope. 

The meaning of both parts of the verfe together 
then is, that we all, even the ele£l as well as others, 
have gone aftray, and turned every one of us. to his own 
finful way, and the Lord Jehovah made him to bear 
the punilhment of all our fms, and it could not but be 
a mighty great punifliment, and a mofl: huge and hor- 
rible fullering, when the Lord made the iniquities of 
vs all, his eled to meet upon Chrift. 

There is not much debate about the other two par- 
ties, the firlt whereof is him, that is the Mediator Je- 
fus Chrilt, the eternal Son of the eternal Father, the 
brightnefs of the Father's glory, and the espnfs ifna^e 



Setm. 46. iSAtAti}.X\\. VcrfeG, 451 

ef bis per/on^ who being God, became man, to per* 
form and bring about the work of our redemption ac* 
tording to his undertaking* 

The other party is the Lord Jehovali, the Judge 
and the party ofiended : as wc are the party olFend- 
ing, and Jefus Chrift the Satisfier* And the Lord is 
here conhdered eflentialiy as Father, Son, and Holy 
Ghdft, liaving one tonnnon e(rence and jufticej and 
who being all three one God, are to be latisfied, hd 
is Jehovah. 

But how Is this punifhment ojF oiil- iniquities laid on 
Jtfus Chrifl ? And here Socinians make as great a 
buftle and ftir ^ the devil intending (if he could effe(fb 
it) to blow up the very foundation of the gofpel, 
bends all his forces againft fuch places as do hold it 
forth mod: lively ; but the words are clear, and mod 
fignificant as they are tendefed according to the He- 
brew in the margin, thus. The Lord haih?nade the inU 
quity of m all to meet on him ; the iniquities of the ele(Sfe 
are fo many brooks and rivulets of Watef, any one of* 
which is hard and difficult for them to pafs over. But 
O ! when Chrifl: comes to fatisfy for them, they are 
brought and gathered into a gteat lake, or rathet in- 
to a vafl fca or ocean together ; they are all collecred 
and combined to meet on him, and he did meet with 
them in a mighty fhock, .--nd fure they could hot but 
be great fulTerings that he endured when he had fuch 
a Tea to pafs through ; or the fins of the elecl were like 
fo many companies or regiments of men, any one 
whereof they could never have overcome, but v.-hen 
Chrifl: came to fatisly divine juflice for them, nil the 
companies and regiments of fins, fo to fpeak, rendez- 
Vouzed) and were brought into one formidable afrny 
together to meet on Chrifl: : The word is well render- 
ed here, were laid on him, being the fame word hi the 
root that Saul ufcd when he commanded Docg to fall 
upon the Lord's priefls^ i Sam. xxii. 18. the word 
is, Lay upon them, ox lay at them; as when one is an- 

VoL. I. No. 4, I i i gty 

452 ISAIAH LIII. Vcrfi 6. Serm. 26. 

gry with another, he will cry, Fall upon him\ and this 
ihtnvs the exceeding greatnefs of Chrift's fufferings, 
Avhen 'a11 the fins otall the t\e.i\ met together as a liuge 
and heavy hofl to fall and do terrible ext^cution upon 
our blelVed Lord Jefus. This then being the meaning 
of the words, the queflion is, Whether the Lord Je- 
hovah did lay this puniihment really upon Chriit ; or 
■u'hether, as Soeinians fondly imagine, he only inter- 
ceeded for them? But for ^72/'icrr, i. What fort of 
meaning of the words would that be, I pray ? The 
Lord inade the iniquities of us all to intercecd on hirn, 
when the text fays plainly, that they were hid on him, 
and on the matter that he bare thetn, and exprelly fo, 
ver. II. For he Jlmll bear their iniquities. Yea, 2. 
Confider the fcope, and it comes in as a reafon why 
Clhrill fuffered fo much. And would that, can any 
think, be a good reafon for fo great and grievous fuf- 
ferings undergone by Chrift, that God made him to 
intercede for all the fms of the eleft ? But if you look 
upon the words in their true meaning, they are a clear 
reafon why he was wounded, and exceedingly bruif- 
€d and chaliened, and why he endured fo many (tripes, 
even becaufe all the fms of all his ele6l met on him, 
becaufe he was made to bear the paniihment ot them 
all ; alio the words following clear it. He ivi7s cut off 
out of the land, of the Uviii-^, for the iranfgrcjjion of my 
feople was he Jiricken ; and Gal. iii. He was made a 
cvrfe for us. He futfered, the jujl for the unju/i •, he 
actually and really fulfered that which we ftiould have 
futlered. If it be alkcd, What is this, to lay iniquity 
on Chrijl? Or how is it Aiid, that the iniquity of the 
elcdt was laid on him ? Or in what refpecl ? 1 anfwer, 
J. In refpecl; of God's eternal covenant ; the punifh- 
iiient due for our fms was laid upon him by an eter- 
nal deliberate counfel or confultation of theperfons of 
the Godhead ; wherein, as we (liewed before, Chrift 
enters Surety for us, accepts of, and engages to pay 
our debt. 2. In refpect of God's actual purfuing 


Serm. 26. ISAIAH LTII. Verfc 6. 453 

Chrift, having thus engaged himfelf, and fo putting 
in his hand the cup, and making him drink, and the 
bill of our account, and making him accountable. 
3. In refpcft of God's acceptation of that fatisfadion 
which Chrift performed and payed down foi th'em. 

This being the meaning of the words, we come to 
hint at fome things from them ; and the very opening 
of them may give us fome information in the way of 
the gofpel, and of a notable ground of footing to our 
faith. If we could rightly apprehend God making 
this tranfaclion with the Mediator, we might not on- 
ly have a ground to our faith, but a great encourage- 
ment to come to Chf ill, and to reft on him who hath 
thus put himfelf in our room before the tribunal of 
Divine JuilJce, and it fjiould awaken and warm our 
faith and love towards him. 

But obferve here more particularly, i. That all the 
elect people of God are lying under iniquity even as 
others. This we fpoke to the laft day, and fliall not 
repeat what was faid then : It is with refpeft to iniqui- 
ty in the eleft, that all the bufinefs of redemption is 
tranfafled, and from hence as theoccafion, it hath itg 
rife, even from God's being offended, and from the 
lieceflity of a Mediator ; for this doth prefuppofe our 
debt, and a fentence ftanding agairift us, till Chrift in- 
terpofed for the removing of it. 

2. From its being faid before, that every one hatJj 
turned to his own way y and here, that, the Lord hath 
laid on him the iniquity of m all. Obferve, that every 
orke of the elecl befide the common ftate of fm where- 
in all arc, hath his own particular guilt that is in his 
own way ; this is clearly holden forth here, while it 
is faid, that not only like JJjeep we have gone ajlray^ 
but that every one bath turned to his ozon way ; which 
as it holds forth a way in them all dillerent from God's 
way, fo alfo a way in every one of them fomewhat 
different from another's, way ; and this is called a 
%ualkin^ in the counfel cf our own hearty Pfal. Ixxxi. ar-^ 

I i i 2 a pwn'3. 

454 ISAIAH LIII. Verfe 6. Serm. 16. 

ti man's own fore^ 1 Chron. vi. 29. and a man's owii 
iniquity, Pfal. xviii. 23. becaule it is in a fpecial man- 
ner his. To clear it a little, confidcr that fm is pecu- 
liar to a believer, or may be called his own way in 
thcfe reipcfts j ly?, In rcfpeft of his being more ad- 
dicted to one fin than another, which is ufually call, 
ed a man's predominant. 1 wo men may both beco* 
vetous and pa/fio'nate, but the qne of them may be 
called a covetous man, bccaufe he is efpecial|y giveri 
to that fm of covetoufnefs ; and the other may be call- 
ed a paffionate man, becaufe he is efpecially given to 
paffion. 2dlyy In refped of fome peculiar aggravating 
circumftances ; though we dare not particularly de- 
termine as to perfons, yet if we look through all mei; 
and women, it will be readily found that ;herc is fome 
fm, which in refpe£l of fome or feveral aggravations, is. 
5n fome a greater fin than it is in others ; and hereby 
God hath given ground of hum^iliation tq all. There 
is not a man, as we jufl now hinted, but ufually he 
hath an evil which is at a greater height in him than 
in another ; as for inif ance, one may be given more 
to the fm of drunkennefs, another more to hypocrify, 
another more to uncleannefs, lffc> I do not fpeak fo 
much here of the divers kinds of fm, as of the feveral 
aggravations of this or that fm that they are given to ; 
fuch and fuch a pian may have aggravations that wiU 
argue fuch a predominant evil in him far beyond what 
it is in others < And it is from this ground that a be- 
liever not in a complimenting way, but moft really 
and fmcerely doth call and account himfelf the chief of 
Jinncrs ; becaufe there are fome aggravations that 
heighten his fin above the fm of others, or above that 
fame f n in others ; as a weak believer may have one 
good thing in him more commendable than is in a 
Itronger believer ; fo the Wronger believer may have 
one fm, that in refped of its aggravations, may give 
him ground to look on himfelf as beyond others in 

We U 

Serm. 26. ISAIAH LIII. Verfe 6. , 45^ 

Ufe I. It ferves much for our humiliation, in as 
far as this adds to our finfulnefs^; there are none of 
us, but befide the common way of finning incident to 
all, we have fomething that is peculiar to ourfelves, 
we have our own %oay, wherewith we are chargeable 
above and beyond others ; v/q will all readily grant 
that we are finners, but who of us will own our par- 
ticular and peculiar guilt that doth more eafily befet 
us ? Who amonglt you are as doves of the valleys 
every one mourning for J/is own iniquity, for his own 
plague anu fore, that by feveral circumllances may be 
aggravated as to its finfulnefs beyond the fin of others, 
ilfe 3. The fecond ufe which is the fcope, ferves to 
fhew the exceeding greatnefs of Chrifl's fuft'erings» 
O ! What a Ihock, he endured, when he had not on^ 
ly all the common fins of the eledt to fatisfy for, but 
when all their peculiar fins with their refpedive ag* 
gravations, rendezvoufed and met on him ? It ferves 
likewife to exalt the free grace of God, and the con- 
defcendency of our bleffed Lord Jefus who took \xx 
all together in his making fatisfaftion for them when 
there were feveral forts of them, as if every one of 
the eled had been fet to invent a new fin ; what great 
and fore-fuft'ering was here, when he condefcended to 
drink the cup that had the direful effects of all the fins 
of the eleft, wrung into it ? When not only in genc^ 
ral he takes on him the fins of the ele6t, but this and 
that man's particular fins, which were all reckoned 
and fummed up in Chrid's account, and for which 
he was made to fatisfy ; and wherein juftice proceed- 
ed equally and equipollently ; this notably confirmed 
the reality of Chrift's fatisfadion, by fuffering what 
all the elect fhould have fuffered eternally, or the e- 
quivalent of it ; for if there had not been a propor* 
tional fatisfa6lion in his fuffierings, wherefore ferves 
fuch an enumeration of his fufferings ? 

Ufe 3. The third ufe ferves to inform us how much 
we are iii Chrift's debt ^ and wha^ a great encourage* 


45<5 ISAIAH Lin. Verfe 6. Serpi. 26. 

menl we have to believe ; and withal, what notable 
ground of conlblation believers have. I fay, i. It 
fiievvs how much we are in Chrifl's debt. When we 
take a view of all our' fins, and confider that there 
was a particular view taken of them in the covenant 
of redemption, not only all our common fins, but 
even all the particular and peculiar fms of believers 
were reckoned unto Chrift the furety, and put on his 
account, and he engaged to fatisfy for all, and pay 
the whole reckoning ; doth it not lay a great obli- 
gation on us to him who counted for the lead far- 
thing of our debt ? We, like a number of bankrupts, 
did CGntra6l the debt, and the accompt was put in 
his hand, not only (as I jufl now faid) of all our com- 
mon fms, but of this and that particular fin with all 
their feveral aggravations, and the finful circumftan- 
ces that. did heighten them ; and hefatisfied for them 
all : And of this we flionld take fpecial notice ; for it 
may readily deceive us to look upon the covenant of 
redemption as a bargain in general ; becaufe there is 
a particularnefs in it, to fhew not only the fovereign- 
ty, but the exadnefs of juftice, and alfo the riches of 
God*s grace, and of the great condefcendency of 
Chrift's love to eled: finners. 2. It is a great encou- 
ragement to believe. For even thofe fins that would 
frighten ferious and exercifed fouls from coming for- 
ward to Chrift, were all counted for and put on 
Chrift's fcore, and were all fatisfied for by him. 3. 
It is a notable ground of confolation tobeHevers when 
they are ready to think that their particular fins are 
unpardonable, They think that reckoning might be 
made for all their common evils ; but as for this moft 
finful and fhameful unthankfulnefs, this defpifing of 
his grace, this woful unbelief, tffc. It ftares them in 
the face, and they know not well how that will be 
done away. But believers in Chrift who are forrow- 
fully and fadly perplexed on this account. Is that 
^our own way ? Jt is tranfaded en Chrift's fcore with 


Serm. 26. ISAJAH Llll. Verfe 6. ^^y 

the reft : Every one of us hath turned to his own ivay^ 
and the Lord hath laid on him the iniquity of us all ; 
O! impregnable ground of itrong confolation ! which 
is d.s good news from afar country, a non-fuch cordial 
to a fainting foul, 

3. Obfcrve here, That an elect believer, will not 
only be feniible of fm in the general, but of his own 
particular and peculiar fnifal way ; or thus, it is a 
good token when people look not only, on fin in 
common, but on their own peculiar fniful way ; or 
thus, that men fliould conlider their finfulnefs, not 
only in common, but in particular with its feveral . 
aggravations. The fcriptures which we citl^d before 
do confirm this, as Pfal. xviii. 22. I kept myfelf from 
mine iniquity ; and 2 Chron. vi. 29. where faith Solo- 
mon, When every one fhall know his own fore and his 
own grief \ or, as it is, 1 Kings viii. 38. The plague 
ff his own heart. This implies thcfe two things, i/?, 
A diftintl fearching for \\ii ; when a man not only 
looks on himfelf as a finner, but looks on his fin by 
reafon of feveral aggravating circumftances as beinjj 
above and beyond the fin of others, and abhorreth 
and loatheth himfelf as the chief of finners ; as David 
doth when he faith, Pfal H. Agoinjl thee, thee only 
have I finned y he is not their extenuating his fin, as 
if it were done only againft God, but aggravating his 
fin, as the words following fhew, and I have done 
this evil in thy fight ; as if he had faid. Thy concern 
in the matter doth moft alfefl and aillift me. Thou 
lovcft truth, or fincerity, in the inward parts \ but I 
have been (alas) all this time juggling and greatly 
playing the hypocrite, which makes it to be a wonder- 
ful great evil ; and Pfal. Ixv 3. Iniquities prevail a^ 
gainft me ; and as Paul doth, who calls himfelf the 
chief of finners^ i Tim. i. 15. idly. That believers 
before converfion, yea, and in refpeft of their na- 
. tural inclination even after their converfion, are wo- 
fully inclined each of them to a finful way of their 


458 JSAlAH LIU. Vcrfi 6. Serm. 26. 

own, called Ecclef. xi. The ivay of a man's own hedrt : 
And of this believers fhould be fenfible not only of 
their finfulnefs in general, and of their particular acls 
of fin, but of their peculiar fmful ads, and that for 
thcfe ends or ufes. 

1. It feives deeply to humble people, and to prefs 
them forward to repentance. When we confider our 
own way to be fmful beyond others, and that fuch a 
man hath fmned, but his fm hath not fuch aggrava- 
tions as mine, this makes the foul to blufh, and to 
fay, as it is, Pfal. xl. 12. Innumerable evils have corn- 
pafjed me about ^ mine iniquities have taken hold upon me^ 
fo that I am not able to look up^ they are more than thg 

hairs of mine head., therefore iny heart faileth me ; he 
wonders at himfelf how a man can be fo given to fin, 
and every day to add one new fmful ftep to another, 
and never to weary and give over ; this makes him to 
blufh and to be afliamed, as it is, Ezek. xvi. 63. the 
remembering of common fins, and of this or that par- 
ticular aO: of fin, will not fo effecl this ; but when a 
.finner remembers, that fuch a fin hath been his own 
way^ that humbles and flops his mouth exceedingly. 

2. This adds a peculiarity to the grace of God in the 
believer's eflccm, and maketh it fo much the more 
amiable and adniirabic to him ; as it Is with Paul when 
he faith, i Tim. I. 13. Eifr. / ivns a blafphcmer^ and 
a perfecutor, and injurious, ncverthelefs I obtained fiier- 
cy, and the grace of God was exceeding abundant towards 
me. This is a faithful faying, and worthy of all accep- 
tation, that 'Jcfus Chriji came into the world to fave fm- 
tiers, of whom I am the chief-, howbeit for this caufe I 
obtained mercy, that in me he might fhew forth all long- 
fuffcring, for a pattern to them that 'JJjould hereafter be^ 
lieve on him. 1 was, as if he had faid, fingular in fin- 
ning, but grace was eminent and fingular in fhewing 
mercy, and hath cafl a copv thereof in me that is fingu- 
larly eminent. The pecuiiarnefs of believers fin, as it 


Serm. 26, ISAIAH LTII. Verfs 6. 459 

makes them know the aggravations of it beyond 
others, fo it makes them exalt grace the more. 

3. It ferves fomeway to difcriminate a found believ- 
er from a hypocrite, and a right fight of fm from that 
which is not fo. It is not fo much to know that we 
are fmners, for the Hght of a natural confcience will 
tell men that, efpecially when their lives are fo bad j 
but it is more to know, and rightly to take in the pe- 
culiarnefs that is in our way of finning, to difcover the 
many windings and turnings of the deceitful h-eart in 
following of fuch a fm that it is addicled to. This 
makes a believer think that there is no body's heart 
like his. We fee ordinarily that but very few, if any, 
that are natural men, will own freely the peculiarnefs 
of their way-of finning ; and even when they will own 
this, that they are finners in general, yet they fliun to 
own that they are given to fuch a fmful way of their 
own, and the particular turnings and windings of 
their own hearts to that way ; but few will grant that 
they are given to defpifing or flighting of Chrift, or 
to hypocrify, felf-feeking, lying, isfc. I will not be. 
peremptory here, to fay that every body muft know 
what is this one peculiar finful way ; for fome fee fo 
rnany predominant fins in themfelves, that they hardly 
can prich upon one more than another ; nor upon the 
other fide will I pofitively fay, that they are all gra- 
cious that fee one fin more than another to carry fway 
in them ; but this I fay, that it contributes much for 
the humbling of the finner, and for exalting of free 
grace ; .and that believers will fee many windings and 
turnings in and to their own vvay, that others who 
are not believers will not fee, and will fee one predo- 
minant after another ; whereas a natural man, though 
he compUmentingly call himfelf ibe chief of fiimcrs, 
,yet he doth not really think himfelf to be fuch, but 
rather, if he be given to drunkennefs, to filthinefs, 
or the like, he will readily fix upon David and Lot, 
ior fome others of the faints to excufe or extenuate it ; 

Vol. I. Nc. 4. K k k but 

45o ISAIAH LTII. Vcrfe G. Serm. 26. 

but the believer can get none to compare himfelf in 
the point of ilnl ulnel's. Iniquities prevail over me, faith 
David, in rhe fingular number; but when he fpeaks 
of the parcio]iing and purging away fin, he fpeaks in 
the plural, allbciating others with himfelf, As for our 
tranfgrcjfiom, thou Jlmlt purge ihe?n aivity, Pfal. Ixv. 3. 
4. Confider your fmful way as it is the occafion of 
this tranfaction, and of the laying of our iniquities 
upon Chrift, as the refult of it, and we have this 
fweet obfervation, that the eleft are confidered in the 
covenant of redemption as foully and vilely fmful, and 
with all the aggravations of their fms and fmful ways; 
fo that they cannot be fouler and more vile in time, 
than they were confidered to be when they were gi- 
ven to ChriO: to be fatisfied for by him : How were 
they then confidered? The text tells us e\en2is/tray- 
ing foeep : But that is not all, they are confidered as 
fuch who have had tbeir own peculiar way of (fraying 
from God, and have turned afide to, and run on in 
their own finful %vay : Thus the Lord confidered the 
ele£l in the covenant of redemption ; thus Jefus Chrift 
<:onfidered them in the undertaking for them, even 
with all the feveral aggravations of their fmfulnefs ; 
fo that they are not, nor can be worfe in time, than 
they were confidered to be before time : This is fo 
ordered by the Lord for thefe ends. i. That julf ice 
might be diftinclly, exadly, and fully fatisfied. And 
that it might be known that it is fo, he would needs 
be rellored to his honour, to his declarative, or ma- 
nifefled honour and glory, which fuffered by man's 
fall, and by the many great and varioufly aggravated 
fms of the elect, and would have his juftice, as 1 faid, 
fully fatisfied : And therefore as there is a volume of 
a book, wherein all the ele£l are written, for whom 
Chrifl fhbuld fatisfy, fo there is a volume of what, 
and for what he fliould fatisfy, that there may be a 
proportionable fatisfaftion and price told down to ju- 
ftice. 2. That believers may have a more full view 


Setm. 26. ISJUH UU. VerfeC. 461 

of the way of grace, and of Chriit's undertaking for 
them. When jefus Chrid undertook our debt, he 
had a full view of the fum he was to pay, he knew 
what he had to pay to the laft farthing, and what his 
peoples fins would coft him, and yet he was not un- 
willing to engage to fatisfy, but did fatisfy according 
to his engagement to the full. 3. It is alfo ordered 
fo for this end, even to confirm the believer's faitL, 
when he cometh to take hold of Chrift, and of the 
covenant ; and when this objeQion mutters within 
him, dare fuch a finful wretch as I take hold of Chrill, 
who have been thus and thus polluted with fin ? Yes, 
faith the text, for thefe fins fo and fo aggravated -, for 
they were not unknown to the Father, nor to the 
Mediator when thou waft bargained about : Nay, 
thefe fins with their aggravations were exprefly con- 
fidered in the covenant of redemption, and there is no 
fin already committed, or to be committed by thee in 
time, that was not confidered before time: What 
was your poflure, believers, when Gdd paffed by, and 
caji the Jkirt of his love oi^er you /* Were you not cq/i 
out in the open field, ivalloiving in your oiun blood, ivitb 
your navels uncut, having no eye to pity ycu, he. as it 
is, Ezek. xvi. And wherefore I pray is this fet down? 
Jh^t for all to let you know that ye are no worfe in 
time than ye were confidered to be before ye had a 
being; alfo, to argue the love and grace of God in 
Chrift, and to draw you in to him, that fince God 
and Chrill the Mediator in the tranfaclion about your 
redemption, ftood not on your finfulnefs, ye may not 
ftand on it when ferioufly fenfible of it, but may fub- 
luit to his righteoufnefs, and fay. Be it fo, Lord, I 
am content to take what thou freely Oiiereft. And 
the more finful and loft ye be in yourfelves, when 
fuitably affected therewith, the more wonderful is the 
grace of God in the plot of your redemption, the 
more ftrong is your confolation, and the greater 
ground of believing have ye ; your fins do not fur- 
K k k 2 prize 

4^2 ISA I A H LIII. Vcr/e 6. Serm. 27. 

prize God, nor the Mediator; the bargain was made 
before your fins were committed, and therefore the 
price njufh reach them, even when they are all fum- 
med up together : He was content to accept of them 
fo as to fatisfy for them ; and blefled be he for ever- 
more that accepted of the bargain, and paid the price 
according to his undertaking ! 


Isaiah LIIL Ferfe 6. 

Verfe 6, All we like Jheep ha,ve gone aftrayy we have 
turned every one to his own way^ and the Lord hath 
laid on him the iniquity of us all. 

N the former verfe the prophet hath aflerted mod: 
wonderful truths, and very concerning to the peo- 
ple of God, and yet fuch truths as will not be eafily 
digelled by natural reaion. i. That our Lord jefus 
was put to fore and fad fulferings. He was wounded 
and bruijed^ Sec. 2. That thefe fad futferings were 
for us the ded: ; it was for our fins, and what was 
due to the elect, he was made to bear them. He was 
wounded for our tranf'^rejjions^ he was hridfed for our 
iniquities. 3. The end of thefe fufferings, or the ef- 
fed: that followed on them to us, was pardon of fin, 
peace with God, and healing : The chaftifancnt of our 
peace was on him, and by his f tripes we are healed. 

And each of thefe being more wonderful than ano- 
ther, therefore the prophet goes on to clear their rife, 


Serm. 27. ISAIAH LIII. Verfi 6, 46^ 

which is no lefs wonderful ; how it came to pafs that 
he fuffered, and fuflered fo much, and that we have 
fuch benefit by his fufferlngs : It could not, as if he 
had faid, be other ways, for it behoved our Lord Je- 
fus to fuffer, and to fufter fo much, and for us ; nei- 
ther was it unreafonable that it (hould be for our be- 
nefit, For tve had all like loft Jfjcep gone aftray^ and eve- 
ry one of us bad turned to his own way : And there was 
no way of relief for us, but by Chrift*s ftepping into 
our room, and interpofing for us, and engaging to 
pay our debt ; and by virtue of that inter pofitioi^ and. 
bargain. The Lord hath laid on him the iniqtdty of us 
all : and therefore, i. Would ye have the reafon of 
Chrifl's fo great fufferings ? here it is, the ele£t had 
many fins, and he interpofing for them, their account 
was crod out, and they were reckoned on his fcore. 
2. If the caufe and reafon be afked, how it came to 
pafs that Chrifl: fuffered fo much for us ? here it is an- 
fwered, He undertook to fatisfy for our iniquities, 
and God imputed them to him ; even as if a debtor 
were purfued, and one (hould flep in and be furety 
for him, and being enacted furety, fliould take it up- 
on him, to become liable for the debt ; the exading 
it of him is the laying it on him : But 3. If it be afk- 
ed, how it comes to ^:\h that his fuffering becomes 
our healing, and brings peace to us ? It is anfwered, 
it was fo tranfaded and agreed upon ; he was content 
to pay all our debt, and the Father accepted of his 
payment for ours ; our bleffed Lord Jefus engaging 
and fatisfying, the elecl are fet free, and iuftice be- 
taketh itfelf to him as rlie refponfal party. This is the 
fcope of the words, though they^are but few, yet ex^ 
ceeding full and fignificant, as holding forth the foun- 
tain and fundamental grounds of the gofpel : We (hall 
confider them in thefe three refpeds, i. As they im- 
ply a covenant and tranfadion, whereby the elecls 
fin are transferred on Chrifl, and his righteoufnefs is 
made applicable to them j Chriil undertaking to pay 


4^4 ISAIAH Llir. Verfe 6. Serm. 27. 

their debt, and Jehovah accepting thereof, and pro- 
mifing that his fatisfaftion made on the behalf of the 
elect, ftiall be applied to tjiem. 2. In refpe£t of the 
cffefts, which are two-fold, which though they feeni 
contrary the one to the other, yet they are well con- 
fiftent together, and fubordinate the one to the other : 
The \ft is, julHce on Chrift's part ; he fatisfies for 
the debt due by the elecT:. The id is, Mercy and 
grace to the eleO:, which is alfo implied ; but com- 
paring thefe words with the former, it is very clear ; 
he is wounded and bruifed, and they are healed, the 
chafliiement of their peace was on him, the imputing 
of their debt to him is the caufe that it is not imput- 
ed to them. 3/i/r, In refpeft of the influence that 
the eternal covenant hath on thefe effe£ls, it lays down 
the way how thefe may be juftly brought about, which 
is the fcope of all, even to (hew how Jefus Chrifl; be- 
ing the innocent Son of God, and without fin, was 
made liable to the debt of the elects fin ; he became 
Surety for them, and is made liable on that account 
to fatisfy for them. It is clear to us alfo, how his 
fufferings flood for theirs ; which may feem to be un- 
reafonable and unjuit among men, that the fufferings 
of an innocent party (hould ftand for the guilty : it was 
fo articled in the covenant of redemption, that the 
Son, as Mediator, interpofing and undertaking to pay 
the eleds debt, the Lord Jthovah, the Creditor, 
ihould not reckon it on their fcore, but on the Medi- 
ator's, and that he fiiould count for it. The prophet 
in this verfe all along is touching on the fweet and plea- 
fant firing of this notable plot and contrivance of God 
concerning the redemption of ele£l finners, called the 
covenant of redemption ; "which, if thefe words be con- 
fidered with refped to their fcope, they do in all the 
parts of it clearly hold forth ; and therefore the clear- 
ing of it, being the clearing of a main ground of our 
faith in reference to Chrilt's futTerings, and to the way 
how they are made good to us, and as to the benefits 


Serm. 27. ISJIJH LIII. Ver/e <i. 465 

that come by them to us, we cannot fpeak too much 
nor too often of it, if we fpeak of it fuitably to the 
furpaliing exceJlency of the matter. ■ 

The^'r// doclrine fuppofed here, is, that there is an 
eternal covenant and tranfacl:ion betwixt the Lord Je- 
hovah and the Mediator, wherein the method con- 
cerning the redemption and falvation of the elect is 
contrived : There is an eternal covenant pall betwixt 
God and the Mediator, wherein all that is executed, 
or will be, concerning the eleCl (till the day of judg- 
ment) was contrived : There is nothing relating to 
the elects falvation, but it was in this tranfadion ex- 
actly contrived and laid down, even as it is in time 
executed : And it is called a covenant in fcripture, and 
we call it fo, not ftriclly and properly, as if all things 
in covenants among men were in it, but becaufe ma- 
terially and fubftantially it is fo, and the refemblance 
will hold for the molt part ; the Lord having laid 
down in it the plot of man's falvation in a legal way, 
fo as his grace and mercy may be glorified, and his 
juflice fatislied, hath put it in this form, fo as it may 
bear the name of a covenant : Wherein we have r. 
Mutual parties, the Lord Jehovah^ the party offend- 
ed on the one fide, and the Lord Mediator, the party 
engaging to fatisfy on the other fide ; which fliows 
the freenefs of the redemption of the elecl as to them, 
and alfo the certainty of their falvation : And like- 
wife, the immutability of God's purpofe, for the par- 
ties are not mutable creatures, for on the one fide 
is Jehovah, and on the other fide the Mediator, who 
is confidered as incarnate and the head of the elect. 
This whole fcheme was contrived there, to wit, in the 
council of the God-head, for promoting of that great 
end, the glorifying of the grace and jiiftice of God in 
the elctts falvation. 2. What is it about? Even a- 
bout this, hov/ to get the elect faved from the curfe, 
to which on their forefeen fall and finning, they were 
made liable j redemption, 'ncceflurily prefuppoling 


466 ISAIAH LIII. Verfe 6. Setm. 27. 

man's fall and the covenant of works to which the 
certification and threatning was added. The foul thai 
Jim Jhall furely die^ and the ele£t prefi fpofed as fallen 
as well as others, arc certainly liable to the curfe, 
except a fatisfa<5lion for them do intervene ; fo that 
the elc6l are confidered as having finned, and as being 
in themfelves loft. And what is the Lord Jehovah 
and the Mediator doing, what are they about in this 
•covenant ? It is how to get the punilliment due to the 
elect for their fins removed from them : And thefe 
perfons m all in the text, are all the elect, wherein 
"there is implied a particular confideration of them 
that are defigned to life and falvation, and a particular 
confideration of all their fms, and of their feveral 
aggravations, that there may be a proportion betwixt 
the price paid, and the wrong that God hath fuitain- 
ed by their finning againft him. 3. The occafion of 
this covenant, and the reafon why it ■behoved to be, 
is held forth in the firfl words, All lue like jheep have 
^one aftray, and turned e'uery one of m unto his own 
ivay : The ele6l as well as others had made them- 
felves, through their finning, liable to God's wrath 
and curfe, and they were uncapable of life and fal- 
vation till the curfe was removed : So that there is a 
let and obftruclion in the way of the execution of the 
'decree of eledion (which muft ftand for the glorifica- 
tion of God's grace and mercy, primarily intended 
in all this workj and till this let be removed, the 
glorification of God's grace is and will be obilruded ; 
for the removal of which obftrudtion there is a ne- 
ceffity of a Redeemer, for the elecl are not able to 
pay their own debt themfelves : Now that there may 
be a Redeemer, and that a price of redemption may 
be laid down, there is alfo a neceiTity of a covenant, 
otherwife redemption cannot be, if a tranfaftion do 
not precede, on which the Redeemer's interpofing is 
founded. 4. What is the price, what is the ftipu- 
lation, or that which the Mediator is engaged to, and 


Serm. 27- I S A 1 A H Ull. Verfe 6. j^Sy 

that which provoked juflice requireth ? It Is even fa- 
tisfadion for all the wrongs that the fms of the elect 
did, or were to do the majefly of God : Their fins 
deferved wounding and fmiting, and the capitulation 
runs thus, that jultice fliall get that of the Mediator, 
that the eled may be fpared. And comparing this 
verfe with the former, upon the one fide, our Lord 
Jefus gives his back to bear their burden, and engages 
to fatisfy for their debt, and to undergo the punifli- 
ment due to them : And upon the other fide, Jehovah 
accepts of this offer and engagement, and lays the 
burden of their debt on him ; and as the Mediator 
puts himfelf in their room for payment of their debt ; 
io he lays it on him, and accepts* of it. 5. The end 
of this great tranfadion, to wit, of the undertaking 
on the Mediator's part, and of the acceptation on the 
Father's part, is, that the elect may have pardon and 
peace, and that by his ftripes they may be healed: 
That juftice may fpare them and purfue him, and that 
the difcharge of the debt purchafed by him, may be 
made as good to them, as if they had payed the debt 
themfelves, or had never owed any thing to juitice. 

Hence dediidions may be made holding forth feve- 
ral points of truth, as, i. Concerning the exadnefs 
of the number of the elect. 2. Concerning the vir- 
tue and efficacy of the price which the Mediator hath 
payed, and the fulnefs of his fatisfaclion. 3. Con- 
cerning his imputed righteoufnefs, which is, or may 
be called the laying of his righteoufnefs on us, as 
our iniquity was laid on him ; he is counted the, fin- 
ner by undertaking the elects debt, and the eleft by 
receiving the offered righteoufnefs in the gofpel, are 
accounted righteous by virtue of his fatisfying for their 
debt. 4. Concerning the ground and matter of that 
wonderful foul-fatisfatlion and raviflijTient that is here ; 
that God fhould be thus minding the falvation of the 
elect, and thus i contriving and ordering the work of 
their redemption, that their debt fliall be payed, and 
yet nothing, to fpeak fo, come out of their purfe ; 
■ Vol. I. No. 5. L II and 

468 ISAIAH Llir. Verfe 6. Serm. 27. 

and that by fo excellent a means as the intervention 
of the Mediator, and that this fhall, notwithftanding 
the dear price payed by him, be made good to the 
€le£t freely. 

life I . O ! look not on the falvation of finners, and 
the bringing of a fmner to heaven, as a little or light 
thing, it being the greatefl work and mofl wonderjful 
that ever was heard of; yea it is in effect the end of 
all things which God hath made, and of his preferving 
and guiding the world in the order wherein it is go- 
verned, even that he may have a church therein for 
the praife of the glory of his grace. We are exceed- 
ingly culpable in this, that we value not the work of 
redemption as we ought, and that we endeavour not 
to pry into, and confider the admirable and deep wif- 
dom of God, that goes along with and Ihines brightly 
in this whole contexture. Who could ever have found 
out this way ? AVhen the elect were lying under God's 
wrath and curfe, that then the Son of God fhould un- 
dertake to fatisfy for them, and that the majefty of 
God fliould be fo far from all partiality and refpedt of 
perfons, that he will purfue his own dear Son for the 
elects debt when he undertakes it : This is the rife of 
our falvation, and the channel wherein it runs; Oi 
rare and ravifhing, O I admirable and amiable, O ! 
beautiful and beneficial contrivance 1 bleiied, eternal- 
ly bleiled be the contriver. 

Ufc 2. The fecond ufe ferves to (lir us up to know 
more of the way of falvation under this notion of 
God's covenanting with the Mediator; not thereby 
to oblige God to man's law and forms, but for help- 
ing us to the better and more eafy underftanding of 
thefe great things ; and that we may fee that the fal- 
vation of the ele£l is fure ; forafmuch as it is laid 
down by way of bargain, tranfaftion or covenant be- 
twixt Jehovah and the Mediator, whom the Lord will 
no more fail in performing the promlfe made to him, 
than he hath failed in giving the fatisfadtion required. 


Serm. 2/. ' lSAUliU\l.Vcrfc6, 469 

This fhould help both to clear and confirm the faith of 
believers, and Itrengthen the hope of all who are lied 
for refuge to take hold of him, in the certain expec- 
tation of thofe things engaged for in the covenant, 
feeing there is as much reafcn to think, that Jehovah 
will make good his promifes to the Mediator, as there 
is to think that he hath performed all that he engaged 
himfelf for. 

The 2d thing here is, the native efFed or fruit of 
the covenant, and that which the prophet aims at, 
even to fliew ho\v it came to pafs that Chrill: fuffered 
fo much, becaufe it was fo covenanted, dated and or- 
dained, becaufe he was by a prior contrivance and 
contratl fubllituted with his own hearty confent in 
the room of the elect, who had many and great fins 
to count for ; whence ohferve^ That by virtue of this 
eternal covenant that paft betwixt God and the Me- 
diator, the complete punifliment that was due to ail 
the eledl: for their fins in the greatefl aggravations was 
laid upon Jefus Chrifl : 'Jcbo'vah laid upon him the ifii- 
4^idties of us all : This is frequently mentioned in this 
chapter, as particularly in the words going before, 
He carried our forroivs^ he was ivound-ed for our tranf- 
grcjfions^ and bruifed for our iniquities^ &c. And it is 
fufficiently confirmed in the New Telfament, as 2 Cor. 
V. He who knew no fin, was made fin for us : He had 
no fm in himfelf, but by virtue of this covenant, he 
was made the facrifice for our fins, and made to bear 
the punifhment thereof: And Gal. iii. 13. He hath 
redeemed us from the curfe of the law, he himfelf being 
made a curfe for us. 

There are two words which we fhall a little clear in 
this dodtrine; and fecondly, give fome reafons of it; 
and then thirdly, we fliall fpeak to fome ufes from it. 

I. For the two words or things ,in the dodrine to 

be cleared, they are thefe, Firfi, What we mean by 

this, when we fay, iniquity is laid upon Chriff. The 

fecond is, How is it laitl ujion him? us to the firll, 

L 1 1 2 whea 

470 ISAIAH LTII. Verfe G. Serm. 27. 

when we fay, iniquity is laid upon Chirift, we mean 
thefe things briefly, i/?, That our Lord Jefus is really 
made accountable, and liable to juftice for thofe ini- 
quities, as if they had been his own, by virtue of this 
covenant ; he having engaged to God's juftice to pay 
the elects debt, his engagement makes him liable to 
it. idly. We mean that not only our Lord Jefus is 
made liable to our debt, but really he is made to fa- 
tisfy for it. In fhort, we have done the wrong, but 
he makes the amends, as if he had done the wrong 
himfelf. The juji fatisfies for the unjujl ; he in ivhofe 
inoulh there was no guile, was made to iatisfy for guilty 
fmners as if he had been the guilty perlbn himfelf. 
By the fms of the cleft God's declarative holinefs fuf- 
fered ; creatures malapertly brake his command, and 
his juftice was injured. The creature contended for 
the viftory, and that even after the curfe was pro- 
nounced, and they had believed the devil more than 
God : But our Lord Jefus comes in and makes the 
jimends, and the holinefs of God is vindicated by his 
obedience, and his juftice vindicated by his fuffering. 
The elett have deferved wounding ; but fays the Me- 
diator, let the wounds which they deferved come on 
me, let them be mine ; and thus he makes reparation 
of the wrong done ; and though the eled be fpared, 
yet hereby the Lord is known to be as really and as 
much a hater of fm, and as juft in fulfilling his threat- 
nings, as if the elect had been fmitten in their own 
perions ; becaufe he puniflied fm in his own Son; 
vea, bv this means he is feen fo much the more to be 
holy, fevere, pure and fpotlefs, that the Son of God 
fweetly fubmits to his becoming man, and to thefe 
terrible fufferings for fatisfying divine juftice. Here, 
O ! here the fpotlefthefs and fcverity of the juftice of 
God, as alfo the greatnefs of the glory of free grace 
and love ftiine forth confpicuoully. 3^/)'} It implies 
this, that really there was a converting and turning 
of that wrath, and of thofe fufterings proportionably 


Serm. 27. ISAIAH LIII. Ver/e 6. 471 

on Jefus Chrlfl:, which juflice was to have inflicled on 
the eledl eternally, if he had not interpofed for them ; 
and taken that full cup that was given to him, and 
put in his hand, which would have been an eternal 
hell to eled finners ; but they are made to meet on 
him in one great fea ; he had it to drink, even the 
dregs of it ; in which refped, Gal. iii. 13. he is faid 
to be j?iade a curfe for ut. The Lord will not pafs 
from one farthing of what was due to him, and will 
be fatisfied with no lefs than .proportionable fatisfa£lion 
to that which was due to juflice by the eleft themfelves^ 
thouoh the Surety was his own only Son. Therefore 
it behoved Chrift to come under the curfe, in which 
fenfe he is faid to be ?nade a curfe for its, which fup- 
'pofeth that he endured the fame curfe and puniftiment 
due to the elefts fms in all the eflentials of it. lie 
behoved to die, and to have his foul feparate from his 
body for a time, and for a feafon to want in a great 
meafure the comfortable manifeilations of God's fa- 
vour and prefence, and to have wrath purfuing him, 
and horror feizing upon him, but our bleifed Lord 
being fpotlefs and without fin, and having a good 
confcicnce, was not capable of thefe, in fome fenfe, 
accidental circumllances, of unbelief, finful anxiety 
and defperation, that finful finite creatures are liable, 
to when they come under v/rath. 

The fecond word or thing to be cleared in the doc- 
trine is. How are inquiries laid upon Chrift Jefus ? 
They are laid upon him in three refpefts : i. In re- 
fped of the eternal tranfadion betwixt Jehovah, and 
him as Mediator fuftaining the perfons of the elect ; 
even as one man hath another's debt laid on him, 
when by a law-fentence he is made liable to it ; fo is 
Chrifl: made liable to the elefls iniquity, when their 
account is blotted out, and the debt as it were writ- 
ten down in his account to be fatisfied for. 2. In re- 
fpecl ofjuftice purfuing him for it ; when he becom- 
cth furety and full debtor for the eled, he is put to 


47^ ISAIAH UW.-Vcrfe 6. Serm. 27. 

pay their debt to the leafl farthing ; the Lord mufters 
lip againll him his terrors, and commands bis Jkuord 
to aivake^ and to finite the man that is his fellow. But 
^dly and mainly, In refped of his aclual undergoing 
the curfe and fuftering which the elect fhould have 
fuffered ; for it is not the work of a court to pafs a 
fentence only, but alfo to fee to the execution of the 
fcntence; not only are orders given to the fword to 
awake and fmite, but the fword falls on and fmites 
him aftually ; and tho' from the apprehenfion of the 
anger of God, as man, and without the fenfible and 
comforting manifeflation of his Father's love, and 
bis feemingly forfaking him for a time, he prayed, 
Father, if it he pojfiblc, let this cup -pafs from me ; but 
it could not be, therefore he fubmits moft fweetly to 
it ; and not only is the cup put in his hand, but the 
dregs of wrath are, as it were, wrung out into it, 
and he mufl needs drink it up ail ; which manifeflly 
appears in his agony In the garden, when he is made 
to fweat blood; and in his complaint (if we may fo 
call it) My foul is exceeding forroiuful, and lahatJJjall 
J fay ? and in thofe llrange words uttered by him on 
the crofs. My God, my God, ivhy haft thou forfaken 
me? All which tells us plainly, that not only was he 
enafted furety, and had the fentencQ pafl: on him, 
but that really he fatisfied and had the fentence exe- 
cuted on him ; that in his foul he was really pierced 
and wounded, and that with far deeper wounds than 
thofe were which the foldiers by the fpear and nails 
made in his body, before the eletls difcharge of their 
debt could be procured and obtained. More of his 
particular fufferings the following words hold forth : 
But it is clear, that he fuflered really, and fuft'ered 
much ; that not only he undertook to pay, but that 
he was actually purfued, and made to lay down the 
Jeaft farthing whatever was due to juftice by the eleft. 
And this is the caufe, whv thefe words are brought 
in as the reafon why he fulfered fo much, even be- 


Serm. 2^. ISAIAHUll.VcrfeG. 475 

caufe fo many and fo great fins, with all their aggra- 
vations were laid upon him; and if his fuiFerings 
were not great, and undergone for this end, to fa- 
tisfie for the eleds debt, that they might be fet free, 
the prophet's fcope would not be reached, neither 
would there be a fuitable connexion betwixt the lat- 
ter and the foregoing words. 

As for the fecomU to wit fome reafons of the doc- 
trine, we. fhali briefly give you thefe three, why the 
clefts fins are laid on Chrifl, and put on his account, 
and why he was made to lie under the compleat pu- 
nilliment of them, by virtue of the covenant of re*- 
demption. ly?, Becaufe it did much contribute to 
the glory of God ; for he had defigned in his eternal 
council, that his grace fhould be glorified in the fal- 
vation of the elecl ; and that his juftice fhould alfo be 
glorified in puniil^ing of fin, either in themfelves, or 
in their furety ; and as free grace and mercy muft be 
glorious in faving the cleft, and juftice in being fatisr 
fied for their fins ; fo it is to that end, that fince th« 
elcft cannot pay their own debt, their furety muQ: 
pay it, and pay it fully, that the Lord in exafting fa- 
tisfaftion from him in their name, may be known to 
bejuft. 2dly, This way makes much foj* the coii'- 
firmation of their faith who are believers ; for what 
can juftice demand that it hath not gotten ? It is ful- 
ly fatisfied. And then for their confolation ; feeing 
the Father put his ovvn Son to fufter, and to fo great 
fufferings for them, what is it that they may not con- 
fidently expeft from fuch a fountain ? 3<5?A', This 
ferves to hold forth the wonderful great obligation of 
the eleft to God, and to the Mediator ; for the great- 
er their fin was, the more he fuifered ; the greater 
their debt was, the more he paid ; and their obliga- 
tion is the greater to him ; and they ought the more 
to love him, and their duty for his fake ; as it is faid 
of the woman, Luke vii. She loved muck, for much 
%uas forgii'en her : So this way of paying the elefts 


474 JSA I A H LTII. Ver/c 5. Serm. 27. 

<^ebt, calls and ftrongly pleads, and alfo makes way 
for much warm and tender love in them to Jefus 

In the yl place, We come to the u/es of the 
dodfinc : To which I fliall prcmlfe this word of advice 
•to you, That ye would not look on thefe things as 
taftelefs and unfavory ; for had we not had thefe pre- 
cious truths to open to you, we fhould have had no 
preaching to this purpofe, no ground to fpeak of life 
to you, nor the leafl hope or ex'petlation of life. 
And indeed it may be fadly regretted, and that a- 
mongft a multitude of profefTing people, that thefe 
fubftantial truths of the gofpel are fo tallelefs, and 
and little relifliing to the moft part of men, which 
too evidently appears in the unconcernednefs, wearied, 
and gazing pofture of fome, and in the fiumbering 
and Ileeping of others in our publick affemblies. If 
our hearts were in a right frame, half a word, if we 
may fo fpeak, to this purpofe, would be awakening 
and alarming to us. However, this is a great pri- 
vilege in itfelf : Heathens may, and do know fome- 
-thing of moral duties ; but it is a privilege which we 
have and they want, that the fundamental truths of 
-the gofpel. are amongfl us and not amongfl: them. 

The firft u/e ferves to let us fee the brightnefs of 
the glory of grace and truth, of mercy and juflice 
ihining clearly here. Can there be any greater mer- 
cy, and more pure than this, that the Lord fhould 
be gracious to fmners, and to great fmners, that had 
turned every one ofihe?n to their own luay, in providing 
a Mediator, and fuch a Mediator, in providing fuch 
a help for them, and layhig that help upon one that is 
mighty^ and that he fnould have done this of his own 
accord (to fpeak with reverencej when the ele£t were 
in their fms, and when there was nothing to be the 
impulfive or meritorious caufe of it. :And that the 
i'ather fhould have laid this weight of puniflmient on 
Chrift, the Son of his love, and purfued him at this 


Serm. 27. ISAIAH LIII. Ferfe 6, 475 

rate of holy feverity for finners debt ? O ! what grace 
and mercy fhines here? and 2. The fpotlefs juftice of 
God doth alfo here wonderfully manifeft itfelf; O! 
how exa«5l is juftice, when it will not quit a farthing 
even to the fecond Perfon of the Godhead, when he 
became man, and man's furety ? But fmce he hath 
put himfelf in the room of fmners, Tbe Lord maketb 
all their iniquities to meet on him ; this is matter of ad- 
miration to men and angels, to confider how juftice 
and mercy run in one channel, and ftiine in one co- 
venant, the one of ihcm not encroaching upon the 

Ufe 2. *We may gather from this, fome knowledge 
and cl^arnefs in the very great fufFerings of our Lord 
Jefus Chrift ; for thefe things are here put together, 
I. That he fuffered for all the eleft, m all. 2. For 
all the fins of the eleft, and for all the fms of the ele(5t 
in their higheft and moft aggravating circum{tances> 
the particular reckoning of them all, as it were, being 
caft up, they are all put in one fcore. 3. All thefe 
met together upon him at one time, like the ocean, 
from all parts, or even like fo many regiments, or 
rather armies of men, all meeting together, and mar- 
fhalled to fall upon him. One fin were enough to 
condemn, the many fins of one is more, but all the 
fins of all the eleft are much more ; they deferved to 
have lain in hell eternally ; but he coming in their 
room, all their fins met as the violent force of waters 
on him. What then muft his fufterings be, when 
he was fo put to it for all the fins of all the elecl, and 
that at once ? 

Ufe 3. We may gather hence a juft account of the 
truth of Chrift's fatisfadion, and a ground of refuta- 
tion of the Socinian error, a blafphemy which is molt 
abominable to be once mentioned, as if our Lord had 
fuffered all this, only to give us an example, or as it* 
there had not been a proportionable fatisfadion in his 
fufierings to our debt, nor an intention to fatisfy juf- 

VoL. L No. £?. M m m tice 

476 ISAIAH LIII. Verfe 6. Serm. Tf, 

lice thereby : Every verfc almoH:, not to fay every 
word in this chapter refutes this ; if he hud not fatis- 
titd for our fins, why is he faid to be here on the 
matter put in our room I And if his fufferings had 
not been very great, what needed the prophet to fhew 
(he reafon of his great fuiferings, in all the fms of the 
eled their meeting on him ? There was fure a parti- 
cular refpec^ had to this, even to fhew, that the meet- 
ing of all thefe fms of aH the elect together upon 
Chriif, did caufe and procure great and extreme fuf^ 
ferinfTs to him : he fuffered the more that thev had fo 
many fms, feeing their many fms are given for the 
caufe of his fo much fuftering. 

life 4. Mere is great ground of confolation to be- 
lieving fmners. Out of ibis eater comes visat^ and out of 
ibisjlreng eames pujeetnefs. The more and fharp and 
bitter thefe fufferings were to Chrift, the report cif 
them is in fome refpecl the more favoury and fweet 
to the believer, whofe effeclual calling difcovcrs his 
eleclion. And indeed I cannot tell how many grounds 
of confolation believers have from this doctrine. But 
i/?, If they have tinned, there is here a Saviour pro- 
vided for them. 2d!y^ This Saviour hath undertaken 
their debt. 3^^//, He hath undertaken it with the Fa- 
ther's approbation. 4//^/)', As he hath undertaken it, 
fo the Father hath laid on him all their iniquity, ^thly. 
All the eleft came in heie together in one roll, and 
there is but one covenant, and one Mediator for them 
all. The fm of the poorefl, of the weakefl and mean- 
eit, is tranfafted an him, as well as the fm of Abra- 
ham, the great friend of God, and father of the faiths 
ful, and the falvation of the one is as fure as the fal- 
vation of the other. All believers from the flrongeft 
to the weakeft have but one right or charter to hea- 
ven, but one and the fame fecurity of the inheritance. 
6//j/)', The Lord hath laid on him all the iniquities of 
all the cled with a particular rcfpecl to all their ag- 
gravations, and to all the feveral ways that they have 


Sem. 27. JSAUH LIII. Verfe 6. 477 

turned to fin ; their original fin, and their actual 
rranfgreUions, with their particular predominants, as 
to their puniihment ; and there is reafon for it, be- 
caufe the eie£t could not fatisfy for the lead fin. And 
it is necefiiiry for the glorifying of grace, that the glo- 
ry of the work of their falvation conies all on the Me- 
diator's account, and none of it on theirs, 7//j/v, All 
this is really done and performed by the Mediator, 
without any fuit or requeft of the eled, or of the be- 
liever, at lead as the procuring caufe thereof. He 
buys and purchafes what is needful for them, and 
pays for their difcharge; and they have no moie to do, 
but to call for an extraft, and to take a fealed remif- 
fion by his blood. As to the application thereof, the 
itfes that follow will give occafion to fpeak to it. 

Ufc 5. Since it is fo, then none would think little 
of fin; which checks the great prefumption that is 
amongft men and women, who thir^k little and light 
of fin, and that it is an eafy matter to come by the 
pardon of it. They think there is no more to do, 
but barely and in a counterfeit manner to confefs, 
they have finned, and to' fay, God is merciful, and 
hence they conclude, that God will not reckon with 
them : But did he reckon with the Mediator, and 
that fo holily, rigidly and feverely too, and will he, 
think ye, fpare you ? If he ' dealt fo with the green 
* tree, what (Imll become of the drv ?* Be not deceiv- 
€d, God will not be mocked. 

And therefore 6lbly as the clofe of all, fee here the 
abfolute necelfity of ihariag in Chrid's fatisfaction, 
and of having an intereft therein by this covenant 
derived unto you, elfe know that ye mull count for 
your own fins ; and if {o^ woe eternally to you. 
Therefore either betake yourfeives to the Mediator, 
that by his eye-falve ye may fee, that by liis gold ye 
may be enriched, and by his garments ye may be 
cloathed, that the fliame of your nakednefs do not 
appear: And that ye may, by b-eing jufiified by his 
M m m 2 knowledge, 

478 ISAIAH LIII. Verfe 7. Serm. 28. 

knowledge, be free from the wrath to come, or 
otherways ye muft and fliall lie under it for ever. 

Thus ye have the fulnefs of God's covenant on the 
one fide, and the weightinefs and terriblenefs of 
God's wrath on the other fide laid before you : If ye 
knew what a fearful thing his wrath were, ye would 
be glad at your hearts to hear of a Saviour, and eve- 
ry one would nin and make hafte to be found in him, 
and to fhare of his fatisfaition, and to be fure of a 
difcharge by virtue of his payment of the debt, and 
they would give all diligence to make fure their call- 
ing and election, for that end. The Lord himfelf 
powerfully perfuade you to do fo. 


Isaiah LIII. Verfe 7. 

Verfe 7. He ivat opprejfcd, and he was afflided, yet he 
opened not his mouth ; he is brought as a lamb to the 
Jlaughter, and as •? Jheep before her Jhearers is dumb, 
fo he opened not his ?nouth. 

THOUGH the news of a fuftering Mediator feem 
to be a fad fubjett, yet it hath been, is, and 
will be, the great fubjedt of the gofpel, and of the 
gladdefl tidings that ever fmners heard ; this being 
the great thing that they ought in a fpecial manner to 
know, even JefTis Chrift and him crucified. The. pro- 
phet here takes a fpecial delight to iufill on it,, and 


Serm. 28. ISA I A H LIII. Verfe 7. 479 

in one vcrfe after another ha,th fomething new of his 

Having in the former verfe fpoken to the occafiort, 
ground, and rife of his fufferings, to wit, the elefts 
llraying like fheep, their wandring and turning c- 
very one to his own way, and the Lord's laying on, 
him the iniquity of them all ; the elect that were 
given to Chrift, being naturally at an enmity with 
God, and having run on in the courfe of their finful 
nature to the provoking of God ; and their being no 
way for them to efcape the wrath which by their fins 
they had deferved, till the Lord found out this means, 
to wit, the fecond Perfon's interpofmg as their Me- 
diator and .furety, and engaging to pay their debt;. 
on which followed the making over all their iniquities 
to him, according to the tranfadion made about 
them ; which tranfadion being laid down, as we have 
heard, the prophet proceeds to fhew Chrift's execut- 
ing and performing of the tranfaftion ; and becaufe it 
might be thought that it was fo great a matter, as 
fhould have much grievous fuffering followin'g upon 
it, to take on all our iniquities ; he anfwers. That 
notwithftanding all that, yet he took them on, and 
that very willingly and chearfully ; or becaufe it 
might be thought, that the former \vords look as if 
God had laid the punifhment of our iniquities on 
him, and that he had not taken it on hiinfelf, the 
prophet tells us, that it is not fo, but that there was 
a mutual covenant betwixt God and the Mediator ; 
and that the Mediator was a«? well content to boar the 
iniquity of the elect as the Father was content to lay 
it on him ; and that though he was oppreffed^ aillic- 
ted, and fuffercd many and grievous llrokcs, yet he 
repented not the bargain, but went out refolutely in 
paying the ranfom of the ele'il as fingly, as ever a 
Iheep went to the ilaughter, or as it is, dumb before 
the Jbearer,fo he opened not his mouth to fpeak againft it. 

I'here are three things aflerted here that ferve fo 


480 . ISAIAH Lin. Verfe 7. Serm. 28. 

make up the fcope, fuppofmg the tianfaftion to have 
gone before, 1. The Father's exafting the elects debt 
of the Mediator. 2. The Mediator's yielding and fa- 
tisfying. 3. The manner how he did it, and that 
was willingly, readily, and chearfully. We fliall firft 
open the words a little, and then fpeak to fome doc- 
trines from them, referring the itfes to the conclufion 
of all. 

!. Where it is faid, He loas oppreffed, the words 
fignify to exad. ; and we fmd it three ways applied in 
in fcripture, i. To the exafting of tribute, 2 Kings 
xxiii. 33. Where it is faid, That Pbaraob-Nccho put 
ibe land to a tribute of an hundred talents offiher, and 
n talent of gold ; it is the fame word that is here. 2. 
Sometimes it is applied to the exading of debts ; as 
when a man is feized by an officer that has a writ out 
againlt him, and imprifonment follows upon it ; fo 
Deut. XV. 2. When the Lord tells his people. The 
creditor fball not exad of his neighbour, nor of his hro- 
iher, in the year of releafc. 3. It is applied to the ex- 
ading of labour, as Ifa. Iviii, 3. l^e exad all your la- 
hour ; and Ex'od. i. 11. The word tajh-maftcrs comes 
from the fame root. This being the ordinary figni- 
fication of the word, it is turned here opprcjjing figu- 
ratively; becaufe fuch exactors and taik-maflers in 
their rigorous ufage of thofe whom they exacl upon, 
are often oppreffive ; and their being no noun prefix- 
ed to the words in the original, they may ftand a-s 
well thus, // ivas exacted of him ; that which he was 
engaged to pay, he was fully exacted upon for it, to 
the lead farthing ; or take the words as they Hand 
here, lie was opprefTed, that is, (as we ufe to fpeak) 
Jireffed or dijlre(j'ed for our debt ; he was not only en- 
gaged, but according to his engagement he was put 
hard to it to fatisfy. 2. It is faid. He ivas affliflcdy 
which is fometimes rendered to anficer : And thefe 
two agree very well together ; he was exacted upon, 
and he anfwered the debt ; as when a bill of exchange 


Serni. 2?. ISAIAH LIII. Verfe 7. 481 

for fuch a fum is drawn upon a man, and he anfwers 
it. And this cxpofition runs welt and fmoothly withi 
the words following, 7'et be opened not his mouth, lie 
u/ed no defence to exclude or fhift the debt : He faid 
not that it was not his, but he anfwered it indeed, 
and in a word faid nothing to the contrary ; or tak- 
ing the words as they Itand here tranflated. He was 
ajfilcled ; they fignify the e}fe6l that follows on his 
being exacled upon : Tho* it brake him not, yet it 
brought him very low, even to an afliicled condition. 
The 3. Thing is, that tho' he was brought thus low, 
and tho* it was not for his own, but for other peo- 
ples debts (which ufually troubles men moft) Ttt be 
opened not his month ; to fliew his wonderful condef- 
cendency, and the great love froni which it ilows. 
He paid the elects debt with as good will, and as 
pleafantly, as if it had been his own proper and per- 
fonal debt. Tho' he was the Son of God, and God 
equal with the Father, and might have brought le- 
gions of angels to dedroy his enemies ; yet as the 
lamb brought to the Jlaughier, and. as the p^eep before 
the Jhearer is dumb, fo he opened not his mouth. And 
it may be that there is not only here relation or refpe^l 
had to the Oieep as it is an innocent, harmlefs, fimple, 
eafy creature, and untowatd and refradory, as a 
bull or ox ufeth to be, but alfo refpect had to it as it 
was made ufe of in the facrlfices. And lb the mean- 
ing is ; he yielded his life willingly when none could 
take it from him, for performing the indenture, if 
we may fo fay, and for fatisfying the tranfadion- pall 
betwixt Jehovah and him. 

So, having fiiown you how it comes to pafs, that 
Chrilt fullered, and fullered fo much, and was brought 
fo low under his fuffering : And having told you, 
that he engaged to pay. the elects debt, and that the 
Father had laid their iniquities on him ; lelt any might 
think, that the Father would have Ipared his own. 
Son, no, faith the prophet, He ivas opprejjld, and, 


4^2 TSAIAH LIII. Verfe 7. Scrm. 28. 

not only fo, but afflicicd and humbled ; and left it 
fhould have been thought that the Lord Jehovah had 
better will to the bargain than the Mediator had : It 
is added, that he did fatisfy the debt as wilHngly as 
the leather laid it on him, as thele limilitudes made 
ufe of plainly hold forth. 

Take thefe obfcrvations from the words, i. That 
our Lord Jefus having entered himfelf Surety for fin- 
ners, was really put hard to it, and juftice exafted the 
debt of him which he had undertaken and engaged to 
pay: read the whole flory of the gofpel, and it will 
make out this ; it is faid by himfelf, Luke 24. // be- 
hoved the Son of ?nan to fuffer thefe things^ arid then to 
enter into his glory ; he mull needs go to Jerufalem 
and fuffer ; and when the cup is in his hand, and his 
holy human nature, having a finlefs fear at it, makes 
hini pray. Father, if it be po^fib/e, let this cup pafs fro?n 
7m, yet feeing here was a neceflity, that either he 
iliould drink it, or that the eled fhould perifh, in the 
very next words, he fweetly fubjoins, Not my will, 
but thy will be done. And fo hotly and hardly was he 
purfued by juftice, that he muft needs come to the 
curfed death of the crofs, ■ and adually die: As if 
death had gotten a piece of dominion over the Lord 
of life, he is laid in the grave : So Zech. xiii. the 
Lord faith, Awake, [word, againft my f^cpherd, 
ond a gain ft the man that is my fellow, fmite the floep- 
hcrd; where we fee, that when the good Shepherd 
and great Bifhop of fouls, hath undertaken for the 
clefts debt, juftice gives a commifiionas it were to its 
own holy revenge, to purfue the man that is God's 
fellow for that debt : That which we defign to confirm 
in the dodrine, is not only, that our Lord Jefus fuf- 
fered, but that his fullering was by juftice its exacling 
of him the debt of the elects lin, according to the en- 
gagement that he came under to the Father ; for the 
fcope is to fliew, not only that he fuftered fo great 
things, as oppreifed and brought him very low ; but 


Serm. 2R. ISJUHUlLVer/ey. . 483 

alio that he was put by juflice In thcfe fad fuffenngs, 
to pay the debt that he had taken on him. For confirm- 
ing and clearing of this, ye may confider, i. The titles 
wliich he has in fcriptur.e, he is called the Surefy of 
the hater tejlamcnt^ or covenant, Heb. vii. 22. and by 
thjt title he is fliev/n to have Hood in our rooul, and 
nnfwerGd for our debt : And he is called the Lamb 
that takes away the debt of fin by the fucrijke of him- 
fcf: He ftepped Into our place, and kept off the itroke 
of the fwoid of jufiice that would have lighted on u<;, 
had he not intefpofed. 1. Confider the titles wliich 
h'u fvilferings and death have, Heb. ix. 12. he is faid 
to pnrchafe (to wit by it) dcrnd redemption for us. 
And Rom. iii. 24. we are faid to be jujiified ihrougb 
ihc redemption that is in "Jefus : We were ilaves to the 
devil, fubjcft to the curfe, and adjudged to fuifer for 
the wrongs that we had done to judice: And his ihB>, 
fering is called redemption, becaufe as the man that 
redeems the captive, gives a ranfom for him, fo he 
intcrpofed r^^nd payed a ranfom for us ; it is alfo called 
a propitiation, i John ii. 2. He is the propitiation fof 
our fins, to wit, pleafing to Cod, and accepted of 
him in the room of all the elect : And this word pro- 
pitiation, as it fuppdfeth God's being difpleafed with 
the ele^L before ChrKl's fatisfaction, fo It plainly holds 
forth his being well pleafed with them on the account 
of his fatisfaclion. 3. Confider thofe fcriptiires that 
fpeak not only of Chrift's fulferings, but of their end 
and fcope, even the drawing of him down, to fpeak 
fo, into the clefts room, as verfe ^th of this chapter. 
He luas luonnded for our tranfgrcjfi'jus, Sec. he had the 
ftroke, and we have the cure, 2 Cor. v. 21. He ivas 
made fm for us 'who knew no fin, thai 'due might he r.iade 
the rightioufnefs of God through him. We ate finners, 
and Chrifl is ready to purchafe righteoufnefs to us : 
And the way how he dorh it, is by ftepping into our 
room, and becoming our furety, and he engaging as 
fuch, the Jav.' reaches him on ihat ground j fo Cal. iii. 
Vol. I. No. 5. N n a Ua 

484 ISAIAH LIII. Vafe 7. Serm. 28. 

He bath redeemed i4s from the ciirfc of the law by being 
?)tade a curfe for us : We were under the curie, and 
liable to be purfued by it, and our Lord Jefus beconies 
a curfe to deliver us from it. Confidering then the 
end of God's covenant, which is to glorify his jultice 
and grace, that Tinners may know it is an evil thing to 
fin and depart from God, and that grace is a very 
coftly thing, whereunto he hath made accefs through 
the vail, which is his flelh ; and confidering Chrifi's 
undertaking, without which they could not be fet free, 
it could not be otherwife. I'his is a truth that hath 
in it much of the marrow of the gofpel, and tends 
much to humble us, and is alfo very much for our 
comfort : what was juftice feeking of Chrili when he 
fuffered and was in an agony ? If thou be a believer or 
an eled finner, it was even exading thy debt of him : 
and would it not atfect an ingenuous debtor to fee his 
furety dragged, haled, and hurried to prifon for his 
debt ? Even fo, if we could look on Chriii's fufi'erings 
as fo many fummons arrefting him for our debt, it 
could not but affecl us with much furrow for our fins, 
that brought him to, and with much love to him, 
who was conter.t to be fo dealt with for them ; and 
no doubt this is one of the reafons why he iv ill have his 
death remembered iill he come a'^ain^ even that we may 
fee our obligation to him, and be luitably ali'ccled 
with it. 

idh^ Obfcrve^ That the debt of the elecls fins was 
with a holy feverlty cxacfed of Chrid to the very full 
worth or value : This proceeding was, as to ('hrifl, 
by way of judice. If we look to the purchafe that he 
made, to wit, the eleds fouls, he laid down as good 
in their room, or if we look to the tranfa£lion or bar- 
gain going before, whatever was in the ftipulation, he 
payed and fatisfied to the full, nothing was remitted 
or given him back ; or if we look to the curfe due to 
the eleO;, that was inflicted on him, and he himfelf 
was made a curfe for us, looking on the curfe fimpjy 


Semi. 28. ISA I A H LIII. Ver/e 7. 455 

as penal, and what was bitter in it, this certainly 
fhews his condefcendency in his fufferings fo much the 

^d/y, Ol'/ervc, That our Lord Jefus was brought 
excetding low while the debt of the eledl was exaded 
of him : He was put to exceeding fore afiiiclion, much 
firaitned and ftreiled by the juitice of God exacting 
of him the debt due by elett Tinners. We fpoke to 
fome words before, which is an evidence of this, as 
/je was wounded^ bruifcd^ chajllfed^ &cc. And now we 
fee here the effed when juftice puts him to it : After 
he hath taken on the debt, he is tried, flripped na- 
ked, pinched ^nd di(trefled ere he get it payed : If we 
confider our Lord Jefus as God, he is utterly incapa- 
ble of any fuch thing ; but if we look on him as Me- 
diator, God-man, God did much withdraw from him 
the influence of his comforting prefence, while he Iaa4 
the cup of wrath in his hand, fo he is brought ex- 
ceeding low, and fadly afflicled. And thefe huv con- 
fiderations ("under which we may fee him paying our 
debt) may clear it, i. That he laid afide the glory 
for a time that he had with the Father before the world 
was, which therefore that it may be rellored to him 
again, he prayeth John xvii. 5. it having been as ta 
the manifeltation thereof in his perfon eclipfed, inter- 
rupted, and darkened for a feafon : Hence the apoltle 
fays, Philip, ii. that be emptied h'wifelf^ and became of 
no reputation ; as if his glory had not been difcernable 
for a time ; he that is judge of quick and dead, is 
himfelf judged ; he that created heaven and earth, 
hath not whereon to lay his head : Though all the 
kings of the earth hold their treafures of him, yet he 
was fo poor that he lived upon the alms of others^ 
for ivomcn mini fired unto Lira, 2. Not only hath he -3^ 
being that is mean and low, but he is cxceedin^gly af- 
flided, he fuli'crcd hunger ; he is purfued, as if he 
had been a thief or a robber ; a band of men come 
and apprehend him in the night, as if he had been 1 
N n n 2 malefa(^Qr 

485 ISAIAH LIIT. Verfe 7. Serm. 2S. 

nialefaflor or evil-doer, and drag him away to the ci- 
vil judp^e; his back is fmitten, his face is fpit on, 
his head torn and pricked with thorns, fentcnce is 
pafled upon him, he is condemned and fcourged ; 
and when he cannot bear his own crofs, fhis body, 
being a true human body, is fo faint and infeebled,) it 
is accounted a favour that he gets one Simon to help 
him to bear it, or to bear it after him ; which is not 
marked, to (hew that they did him any kindnefs or 
courtefy beyond others, but to hold forth the low and 
weak condition he was brought into, that he was not 
able to bear it himfelf ; and not only fo, but he mufl 
come to death, and to the fliamcful and curfed death 
of the crofs ; he dies very quickly, further to point 
forth his lovvnefs, which was fuch that death overcame 
him fooner than the others, becaufe he had no other 
things to wreftle with. 3. In his name he fuffered, 
he was reproached, nodded at with the head, reviled, 
iTiOcked, fent about as a fpeclacle from Pilate to Herod, 
back again from Herod to Pilate : He had a fcarlet 
robe put on him in derifion ; the high-priefts alfo de- 
rided him ; the Jews wag the head at him, and count 
him not at all worthy to live, and therefore prefer a 
robber and murderer to him. 4. Confider his inward 
fufferings, O ! thefe were far more piercing ; juflicc 
laid claim to his foul, thcfarroivs of hell compajfcd him ; 
his foul h heavy unto the death; he fiveats blood, and 
crys, Jf it he poffble that that wrathful cup might pa fs 
from him ; anj.i on the crofs with a pitiful voice, My 
God, my God, ivby hafi thou forfiken me? Which, by 
the way, is not an expreflion of any quarrelling com- 
plaint or difcouragement, but of fmlefs nature, when 
he is arraigned and made to (land before the tribunal 
of God, afl-ecled with the horror of divine wrath, and 
cannot eafily endure, that there Oinnld be a cloud be- 
twixt God and him : But thefe foul- fufferings of his, 
will h\\ in to be fpoken to more particularly after- 
yards, only we fee here, that he was aOlicled, and in 


Serm. 28. ISJUH LIII. Vcr/e 7. 4S7 

his lufFerings was greatly humbled and brought very 
low. And Indeed confidering that all the clefts fms 
were laid upon him, and that julUce was exaftintj all 
their debt of him, he could not be otherways but be* 
hoved to be exceedingly alllictcd and fore diftrefled. 

4//;/)', Obferve, That as much as our Lord fufter* 
ed, yet he did mod willingly and chearfully undergo 
it all. He thwarted not with it, he repented not, he 
grudged not, flinched not, nor drew back ; or, which 
is to the fame purpofe, our Lord Jefus in his lowefl: 
humiliation and aflliction, and all along in his deep- 
ed fuffering (liewed exceeding great willingnefs, de-. 
firoufnefs and heartfomenefs : That word was always 
true of him, I delight to do thy ivill, my God : And 
the prophet holds forth this as a great wonder, that 
though he was opprefled and alHicted, yet he opened 
not his mauth. We fliall for clearing of this, propofe 
thefe confiderations, i. In his undertaking of the en- 
gagement, his willingnefs appears. When burnt ofr 
ferings and facrifices would not do it, and when thera 
was no obligation on him to do what he did, then 
comes in his free offer and confent, and that with de- 
light, Pfal. xl. Then /aid J, Lo I come ; in the volinm 
of thy book it is written of me, I delight to do thy zuilly 
my God : Where we fee there was no extorting of 
a confent from the Mediator againfl his will, but a, 
delightfome offering of it ; and that word of his, 
Prov. viii. is very remarkable to this purpofe, Rcyoic- 
ing in the habitable parts of the earth, and my delight 
ivas with the fons of men: The contemplation and 
fore-fight of his incarnation and fuffering for the e- 
lecl, was (to fpeak io) refreihing to him, and made 
him leap as it were for joy, ere the world was made, 
and before they had a being. 2. Confider the great 
things that he undertook. Not only to be man, but 
a poor mean man : \x. had been much for him to havq 
humbled himfelf to be monarch of the whole world, 
as his I'ain i\i\d prop hane pretended Vicar the Pope of 


488 ISA J A H LITT. Ver/c 7. Serm. 28. 

Rome claims to be ; yet he not only will not be fo, 
but emptied b'uufelf^ and became a •warm in a manner, 
and no nuni^ an ouf-cnjl of the people : O [ fuch a proof 
of his love ! And when he took the cup, that bitter 
cup, and faid, Father, if it be poJjibJe, let this cup pafs 
from me, leafl it fhouM feem a thwarting with the 
work of redemption, and with his Father's will there- 
in, he fays, let it come, Father, n^t my will, but 
thine be done. 3. Confider the manner of his fuft'er- 
ing, and we fliail fee a further proof of his willing- 
nefs. How little pains takes he to efcape them ? yea, 
when Peter labours to difuade him, Matt. xvi. from 
fuffering, he difdains and rejefts the fuggeftion with 
a feverc check, Get thee behind me, Satan, thou art 
an (yffcnce unto me, thou favoureji not the things that 
be cf God, but of men: And when his difciples faid 
to him, (refolving to go, up again to Judea) John 
xi. 8. Majicr, the J civs of late fought to fione thee, 
and wilt thou p thither again ? he will needs go 
up notwithdanding ; and when they were going up 
to Jerufalem, Mark x. 32. He went before d.\\ the xtiY, 
to wit, at a fwift pace ; and Luke xii. 50. he fays, 
/ have a baptifm to be baptifed with, and how am I 
Jiraitned tUl it be accovipUJhcd? Never did men long 
fo much for their marriage day, and for the day of 
their triumph, as our Lord Jefus did to get the eledH 
debt payed, and their difcharge extrafted and drawn 
rut. 4. Confider his eafmefs and willingncfs to be 
taken. He goes forth, John xviii. to meet the band 
of foldiers that came with the traitor to apprehend 
him, and afks them again and again, whom feck yc? 
A.nd fays as often, I am he : He will not fufler his 
difciples to draw a fword in his defence. Matt. xxvi. 
but when Peter drew hisfword, he bid him put it up 
frgain, for he could have commanded m.ore than twelve 
legions of angels ; but it behoved him now to fuller, 
he came for another end than to oppofe his fufferings : 
And hence he fays, John. x. No nun takes my life from 


Serm. 28. ISAIAH LIII. Verfe 7. 4S9 

vie, but I lay it down of nivfclf, and ba-ve poiver to take 
it up again : It was neither jiitlas nor Pilate that took 
hivS life againft his will, but he willingly laid it down ; 
tor either the elcd behoved to die, or he himielf : 
And fnice it is fo, as it he had laid, then behold here 
is my life, take it, and I will lay it down, that they, 
poor creatures, may go free ; and ibeirfore docs my 
Father love mc^ fays he, bccaufc I lay down my life for 
viy Jheep ; not bccaufe it Is taken from me againil my 
will, but bccaufe 1 willingly and of inyfelf lay ic down ; 
and when he is brought before Piiate and Herod, and 
they lay many things to his charge, Matt. xxvi. 6. 
and Mark xv. He held his pence^ i'o tliat it is faid, that 
Pilate marvelled. Matt. xv. he thought that he could 
not but have much to fay for himfelf, as all men in 
fuch a cafe ufe to have, but he anfwered nothing ; or 
as it is in the text, TW be opened not bis mouth -, the 
reafon was, becaufe he could not divert the courfe of 
judice, nor mar the Lord's defign in the work of the 
' elecls redemption tlii^ough his death and fuiTerings. 
He came not into the world, to accufe Pilate or the 
Jews, and to juflify himfelf, though now and then, 
for the conviction oi enemies, and lor his own necef- 
fary vindication, he dropt a word, but being engaged 
for the elecl, he will needs perform ail that jullice 
called for ; and in this willingnefs he hhth a refpecl to 
two things, I. To the Father's fatisfatlion ; for his 
willing fullering is that which makes it a facrifice ac- 
ceptable and wcll-pleafnig to him. 2. To the elects 
confolation, that they may know they had a willing 
Saviour that had no necellity laid on him to fatisfy, 
but fatisfied willingly. And from thefe two arifes a 
third, even the glory of the Mediator's fatisfaclion, 
for herein his love to the ele£l (bines brightly ; 1 lay 
down my life for my fl^eep ; this is the heart-alluring 
commendation of his fufferings, that with delight and 
pleafure he underwent them, as if he had been pur- 
chafnig a kingdom to himfelf. 


490 ISAUH LUT. Vcrfc 7. Scrm. 23. 

Now, to come ro the life of all tlicfc dodrines ; 
Avhen they with the things contained in them are com- 
pared, we profefs we cannot tell you what excellent 
ufes they yield. Would to God ! we wei'e all in fuch 
a frame as the eunuch was in, when he read this fcrip- 
ture (as the divine hiflorian gives us an account, Acts 
viii. 32. and forward) who when Philip had begun to 
preach to him on this excellent fubjetl, was fo takeli, 
that before the fermon or difcourfe was at ah end, be- 
ing holily impatient at any longer delay, he fays to 
Philip, Here is icatcr^ ivhat' hinders me to be baptiz.ed? 
I fay again, would to God, we were all in fuch a frame, 
.and that this were the fruit of fuch a doctrine as this 
to many of you, nay, to all of you ! 

Ufe I. Wonder, believers, at the exaccnefs and in- 
finitenefs of the grace of God, and at the hcart-atfeft- 
ing, and foul-ravilhing love of the Mediator ! At 
grace in God that fpared the debtor, and exad:ed 
payment from the Surety, the Son of his love. Ex- 
■ercife your love on the Mediator that paid fo much, 
and fo willingly and chearfully for you. If any fub- 
jecl be pertinent for our, while we are about 
to celebrate the facrament of the Lord's fupper, cer- 
tainly this is pertinent; concerning a crucified Chrilt 
inflating Iiimfelf in our room, to pay our debt, and 
doing this of his own accord, without the folicitation 
or interpoling of any creature, and doing it withal fo 
freely and chearfully. Was ever the like ot this love 
' heard of, for one, and more efpecially for fuch a one, 
, to fiiffer fo much and fo chearfully, unrequired ? We 
would have you conhrmed in the faith of this great 
and fvveet truth, that he had never better will, nay, 
never fo good will to eat, as he had to fufter, and fa- 
tisfy juflice for you, though at a dear rate. He fays, 
John iv. It was his meat to do the Father's will that fcnt 
hlni^ andtofinijli his work. Have ye fuitable thoughts 
of his love when ye read the gofpel ? Have ye kew 
him in the word (landing before Pilate in your room, 


Serm. 28. ISAIAH LIII. Verfe 7. 49T 

not anfwerlng when he is accufed, and Pilate marvel- 
ling at his filence? And did Pilate marvel, knowing, 
and being convinced of his innocency ? And have ye 
never marvelled, or marvelled but a very little ? Sure, 
your little marvelling at his filence, is the more fadly 
marvellous, that the caufe of his filence, when he was 
charged with your iniquities, with fuch and fuch a 
piece of your mifcariiage, with fuch a vain and rov- 
ing heart, with fuch a wanton look, with fuch a pro- 
fane or idle word of yours, with the horrid fin of your 
having fo abufed, flighted, and neglected him, Iffc, 
that the caufe, I fay, of his filence at fuch a terrible 
accufation and charge, and not vindicating himfelf, 
or faying, Thefe faults, mifcarriages, and tranfgref- 
fions are not mine, as he might have done, was pure 
love to you. O ! Is not this ftrange, and yet moft 
true ? Then wonder more at it. 

Ufe 1. Here is llrong confolation to believers, and 
wonderful wifdom in the rife and conveyance of it, 
in uniting, juftice and love ; out of which the con- 
folation fprings ; juftice exading upon, and diftref- 
fing the Son of God, and he fatisfying juftice ^o 
fully, that tho' all the eleft had fatisfied eternally in 
hell, it had not been made to fhine fo fplendidly and 
glorioufly ; juflice alfo on the Mediator's part in 
yielding and giving fatisfadion, tho' it fliould opprefs 
and break foul and body : And yet love, both on the 
Father's and Mediator's fide ; on the Father's fide 
there is love, in finding out this v^ay of fatisfadion tg 
his own juflice, when there was no cure, but by the 
wounding of his own Son ; and yet he was content 
rather to wound him, than that the eleft fliould fuf- 
fer, and be wounded eternally ; and love on the Me- 
diator's fide, who willingly yidds, and undertakes 
their debt, and will not hide his face from fname and 
fpitting. What may not the believer cxpedt from 
God, when he fpared not his own Son for him r And 
yt'hat may he expe(^: from Chrift, who fpared not 

Vol. 1. No. 5. O o o • himfelf 

492 ISAIAH LTII. Verfe 7. Serm. 28. 

himfelf for his fake? Who is that good Shepherd, 
that laid down his life for the flieep, and held his 
tongue, and quarrelled not with thofe that fmote him? 
Will he quarrel then with a poor finner coming to 
him, and pleading for the benefit of his fatisfaction ? 
No certainly; but as the word is, Zeph. iii. 17. He 
ivill reji in his lovCj or as the word fignifies. He will 
be dumb orjiient in his love ; he will not upbraid thee, 
nor throw up thy former mifcarriages ; he will not 
fay reproachfully to thee. Where waft thou fo long 
playing the prodigal ? He is better content with thy 
recovery, than ever he was difcontent, or ill pleafed 
with all the wrong thou didft unto him. 

life 3. This word of do(5lrine lays down the ground 
whereupon a fniner fenfible of fin, may build his 
expedation of peace with God. The tranfaftion con- 
cluded and agreed upon, is the ground of his com- 
ing, and the exacting of the price according to the 
tranfadion, is the ground of his expeftation of 
the benefits of Chrift's purchafe. And there is juf- 
tice for it, as the apoftle intimates, Rom. viii. 
34, 35. Who Jhall lay any thing to the charge of God's 
^elect ? It is God that jujl'ifielh ; ivho is he that condem- 
neth ? It is Chrijl that died, yea^ rather that is rifen 
a'^ain, &c. And upon this follows the believing foul's 
triumph. O ! But there is much need to be throughly 
acquainted with the mutual relations that are betwixt 
Chrift and the believing finner, with the ground of 
their approaching to him, and with the good they are 
to expert through him. 

life 4. This word is made ufe of, i Pet. ii. 21. to 
give us a notable and non-fuch pattern of patience. 
Chrijl aJfo fujfered for us, leaving us an example, that 
we /Jjou/d follow hisjleps ; he did bear all wrongs pati- 
ently, and put them up quietly, and opened not his 
mouth ; he could have told Pilate and Caiaphas what 
they were, but he fpoke not a w^ord but one to the 
high-pricft, notwithftanding all his provoking car- 

Serm. 28. ISAIAH LIII. Verfe 7. 493 

rlage, and a very meek one too. If I have fpoken evil^ 
bear ivitnefs of the evil, and f well, why, fmiteft thou 
me? Among other copies that Chrift hath given, 
take this for one, make him a copy and pattern for 
patience. It is to be regretted, that people are fo 
unlike to Chrift in this refped ; they think it a dif- 
dainfiil thing to put up an affront, but will fcorn and 
banter at it. But, what if Jefus Chrift had been of 
that temper and difpofiiion ? {\i it be fit to make fuch 
a fuppofition) ye had been without a Redeemer, and 
had periflied for ever. When he calls you to be fol- 
lowers of him, and to fufter patiently, as he did, tho' 
moft unjuftly, as to men ; for you to think or fay that 
you fcorn it, and that ye are not fo mean-fpirited ; 
what is it elfe, but to think, and to fay on the matter, 
that the blefled Jefus in his patient and filent carriage 
under all the injuries that he fuffered, though very 
unjuftly, from men, fliewed himfelf to be of a mean, 
and low fpirit, and that ye difdain to follow his way. 
O ! intollerable, proud, and blafphemous refledion ! 
The many contefts, the many high refentments of 
wrongs done to them, the great grudging, fretting, 
and foaming that there are in Chriftians, fay plainly, 
that there is little of the meek and patient fpirit of 
Chrilt in, and amongft us j and that many of us know 
not what fpirit we are of 

O 2 S E R. 

494 ISAIAH LIII. Verfe 8. Serm. 29. 


Isaiah LIIL Verfe 8. 

Verfe 8. Hewas taken from pr if on ^ and from judgment^ 
and who Jhall declare bis generation ? For he was cut 
off out of the land of the living, for the tranfgrejfion 
of ?ny people was he ftricken. 

*E need not tell you of whom the prophet is 
fpeaking here, every verfe, and every word 
ahnofl do make it manifeft, that he fpeaks of Chrifl 
the Saviour, and indeed it can be appHed to none 
other. It is the fame verfe, A<5lsviii. 24. from which 
Philip proceeds to preach Chrifl to the eunuch. .The 
prophet hath been largely holding forth Chrift's fuf- 
ferings in the former verfe, and we conceive he alfo 
takes occafion to fpeak of Chrift's exaltation and de- 
liverance from thefe fuiferings. It is true, as if he 
had faid, He was brought to prifon and judgment. He 
was indeed flraitned and laid very low, but prifon and 
judgment did not keep him ; He was taken, or as the 
vi'ord is, he was lifted up from both ; and as defpica- 
ble as he was in mens eyes, yet he wa^ not fo in him- 
felf; for who fjall declare his generation? There is a 
wonderfulnefs in him vi'ho fuffered that cannot be 
reached, but mufl: be left with admiration. And a 
wonderful glory whereunto he was after his humilia- 
tion exalted ; and there is a reafon of this given for 
preventing of olFencc. If any fliould fay, How then 
could he fuffer, and be brought fo low in his fuft'er- 
ings if he was fo glorious a perfon t He anfwers. It is 


Serm. 29. ISAIAH Lilt. Verfe 8.' 4^5 

true, that he was caft off out of the land of the livings 
but for no offence in himfclf, but for the tranfgreflioa 
of God's elecl ivas he ftrickcn ; or, as the word is, 
Theftroke was upon him ; and this, as we conceive, is 
given as a reafon of his exaltation. Becaufc in the 
loweft fteps of his humiliation, he condefcendcd to 
fulfil his engagement to the Father, in fatisfying juf- 
tice for the iins of the ele6l, according to that of, 
John X. 17. Therefore doth my Fathor love ?ne, bccaiife 
I lay down my life, that I might take it again ; becaufe, 
according to his engagement, he fuffered for the Ims 
of his eled people, therefore he could not but have a 
comfortable and glorious deliverance. 

There are thefe three things in the words, i . Some- 
what aflerted concerning Chrilt Jefus, He was taken 
from prifon, and from judgment, 2. Something hint- 
ed which cannot be expreffed. Who fJjall declare his 
generation ? 3. There is a reafon given in reference to 
both. For he was cut off^ &c. which we fhall expound 
when we come to it. 

For theyfr/?, He was taken from prifon, and from 
judgment : We conceive thefe words have a refped: 
both to his humiliation, and to his deliverance from 
it ; the one being clearly fuppofed, that he was in 
prifon, or ftraits, and brought to judgment ; and the 
other being expreffed, that he was brought from pri- 
fon and from judgment, i. Prifon here may be ta- 
ken generally for nny ftrait, or preffure that one may 
be brought into, which we conceive both the words, 
and the prophet's fcope will clear ; Chrift never having 
been properly in prifon, at leafl: not for any confider- 
able tin\e, but was (traitned and fore diftreffed ; he 
was taken from prifon and judgment, being in his hu- 
miliation, and in his fufferings in the rogm of the 
eleft purfued by the law and jullice of God. 2. 
Judgment is taken -paffively, for judgments paft on 
him, and it refpcds not only the procedure of Pilate, 
or of the chief prieft, and of the fcribe^ and Pharlfees, 


49^ ISAIAH LIII. Verfe 8. Serm. 29. 

but a judicial procefs, which the juflice of God led 
againft him, in which refpeft he anfwered fas the 
words after will clear) for the fins of God's people. 
The word, He was taken, fometimes fignifies to deliv- 
er, as a captive is delivered, when he is taken from 
him that took him captive, as it is, Ifaiah xlix. 24. 
Shall the prey be taken from the mighty, or the lawful 
captive delivered? To which the Lord anfwers, //, or 
he fliall be taken. 

So then, the fcope or meaning of the words is, that 
the prophet fubjoins a narration of Chrift's exalta- 
tion upon finifhing of his humiliation, as it is ufual 
in the fcripture to put thefe together, and in this or- 
der, as namely, Phil. ii. 8, 9. ' He humbled himfelf, 

* and became obedient unto death, even the death of 
' the crofs ; wherefore God hath highly exalted him, 

* and given him a name, '<^c\ He was exceedingly 
flraitned and put to a pinch for the elefts fms, but 
death had no dominion over him ; he had a glorious 
deliverance ; he was taken out and fet free from the 
prifon, or ftraits wherein he was held, and from thofe 
judgments that paffed upon him. The reafon of the 
expofition is drawn from the plain meaning of the 
words, which muft run thus. He was taken from judg' 
ment, the very fame which is in the following expref- 
fion. He was cut off out of the la?id of the living, that 
being the ordinary fignification of the prepofition 

from ; the meaning mud be this, that he was taken 
out of the condition wherein he was : It agrees alfo 
befl: with the fcope of the very next words, WhoJJoall 
declare his generation ? Wherein he propofeth an ad- 
mirable aggravation of this delivery. 

The fecond thing hath a connexion with the former, 
and therefore attend to a word or two for the clear- 
ing of it. What to underftand by generation here, 
is fomewhat difficult to determine, the word in the 
original having feveral meanings, yet generally it re- 
fpedls one or the other of thefe two, as it is applied 


Serm. 29. ISAIAHUlhVerfiS. 497 

to Chrifl, i/?, Either the time paft, and fo it Is iifed 
by many, to exprefs and hold forth Chrill*s God- 
head, and fo the meaning is, tho' he was brought 
very low, yet he was, and is the eternal Son of 
God : Or, 3. (as commonly it is taken) it refpetts 
the time to come, and fo the meaning is, who fhall 
declare his duration, or continuance ? Generation is 
often taken thus in fcrlpture for the continuance of 
an age, and of one age following another fucceffive- 
ly, as Jofiiua xxii. Thi^ altar jhall be a witnefs to the 
generations to come. So then, the meaning is, he was 
once low, but God exalted him, and brought him 
through all his fufferings j and who fliall declare this 
duration, or continuance of his exaltation ? As it is, 
Phil. ii. 8, 9. He humbled himfelf^ &c. Therefore God 
hath highly exalted hi?}i. As his humiliation was low, 
fo his exaltation was ineffable, it cannot be declared, 
nor adequately conceived, the continuance of it being 
for ever. There is no inconfiflency betwixt thefe two 
expofitions ; his duration or continuance after his fuf- 
ferings, neceffarlly prefuppofmg his Godhead, brought 
in here, partly to fhew the wonderfulnefs of his fuf- 
fering, it being God that fuffered ; for the man that 
fuffered was God ; partly to (hew Chrift's glory, who 
notwithftanding of his fuffering, vi^as brought through 
it, and glorioufly exalted. And thefe reafons make 
it evident, i. VxThatever thefe words do fignify, Who 
Jhall declare his age or generatiofi F Yet certainly it is 
fomething that can be fpoken of no other, but of 
Chrift, and that agrees to him fo, as it agrees to no 
other. Now if we look fimply to the eternity of his 
duration or continuance, that agrees to all the eled:, 
and will agree to all men at the refurreclion ; there- 
fore the prophet mud have refpe£l here to his conti- 
nuance and duration as he is God. 2. Becaufe, IVho 
JJ:iall declare his g£7ieration ? is brought in here, to 
fnew the ineffablenefs of it, and fo to make his fuffer- 
ings the more wonderful j it was he fuffered, whofe 


49^ ISAIAH LIII. Vcrfh 8. Serm. 29. 

continuance cannot be declared. 3. It Is fuch a con- 
tinuance as is brought in to fhew a reafon why death 
could not have dominion over him, nor keep him, 
according to that, Rom. i. 4. He was declared to be 
the Son of God with poiucr, according to the fpirit of 
hoUnefs^ by his rcfurreclion from the dead ; and the rea- 
fon fubjoined to this will fome way clear it; for he 
was cut off' out of the land of the living, for the tranf- 
grcjfion of my people zuas he ftricken ; thereby infmuat- 
ing, that becaufe of the great work which he had to 
do, there behoved to be fome fingularnefs in the per- 
fon that did the work, who, notwithftanding of the 
greatnefs and diificultnefs of it, came through it, and 
was exalted. However it be, the prophet's fcope be- 
ing to fet forth Chrift's humiliation and exaltation, 
his humiliation before, and his exaltation after, which 
is, as we faid, ordinary in fcripture ; we therefore 
conceive the meaning we have given is fafe, and agree- 
able to the prophet's fcope. 

We may obferve three things from the firfl part of 
the words, i. That our Lord Jefus ChriH in his per- 
forming the work of redemption was exceedingly 
ftraitned and opprelfed, or as the word is elfewhere 
rendered, bound up, and (Iriclly confined, as men 
who are in prifon. And by thefe ftraitnings we mean 
not only, fuch as he was brought into by men, where- 
of we fpoke before, but efpecially thofe that were more 
inward ; and being amongfl; the lafl fteps of his hu- 
miliation, more immediately preceding his exaltation, 
and fpokcn of as mofl wonderful, we conceive they 
look to thofe prelTures that w^ere upon his fpirit j and 
we iliall inlhance feveral places of fcripture that fervc 
to difcover them to us. The firil is that of John xii, 
27, 28. N01U is 7ny fold troubled y and what fhall 1 fay ? 
Father, five me from this hour ; here our bleflcd Lord 
is troubled in fpirit, and fo pinched and hedged in, 
as in a prifon, that he is in a holy nonplus what to 
fay. The 2^ fcripture is, Matt. xxvi. 38. My foul is 


Serm. 29- ISAUHUlLVerfe^, 499 

exceeding forroiiif III ^ evpn unfe death, which is like the 
expreirions ufcd by the apoflle, 1 Cor. xi. 8. [Wc 
were prelfed above meafure, above ftrength, infoniuch 
as we defpaired of life, and we had the fenttnce of 
death in ourfc-lves ;] there was nodcHverance obvious 
to human fenle ; fo is it here; wherein we are not 
only to confider his foul-vexation, but that his foul- 
vexation was very great, extremely flraitning, vex- 
ing, and in a manner imprifonin;^- to him. The T,d 
fcripture is, Luke xxil. 24. [Fie being in an agony 
prayed more earneftly, and his fweat was as it were 
great drops of blood falling down to the ground ;3 
there was fuch a driving, wreiUing, and conflidling, 
not with man without him, but with inward preflures 
on his fpirit, that he is like one engaged in a duel 
with a mighty combatant, fore put to it, very far be- 
yond any thing that we can conceive ; fo that he fiveat 
great drops of blood, and fays, Father, if thou be will- 
ing remove this cup from me ; nc-verthelcfs., not my ivill 
hut thine 'be done. It is in Matthew, If it be pojfible ; 
and thereafter, If it be not pojfible, whigh fliews, there 
was no getting from the hold that law and juflice had 
of him, till they were fully fatisfitd^ and thofe dread- 
ful words uttered by him on the crofs. My God, my 
God, ivhy hajl thou forfiken mc? Thefe words difcover 
that from the finlefs human nature of Chrilt, the com- 
fortable and joyful influence of the Godhead for a time 
was in a great meafure fufpcnded, (though the fultain- 
ing power thereof was exerciied mightily on him ;) 
fo that he looks on himfelf fomeway as forfaken and 
left in the hand of the curie. 

To clear this a little, we would confider thefe pref- 
furestliat were on our Lord's Ipirit, ly?, In refp^ct of 
tlicir caufc. idl\. In rcfpect of their eifects. ♦ 

\Ji, In refpecl of their caufe ; there is upon the one 
part, his undertakiag for the eled as their furety ; and 
God's juflice purfuing and holding him confined oa 
the other part, fo that he cannot decline ilanding at 

Vox.. I. No. 5. V p p the 

500 ISJ IJ HLllL Ver/c'S. Serm. 29, 

the bar of juflice; becaufe, as it is, verfe 6. the fins 
of all the eleft met upon him ; and he having, as it is, 
verfe 7. the bitter cup in his hand, which by his en- 
gagement he was obliged to drink, he (lands there by 
the decree of God, and by the covenant of redemp- 
tion, bound to fatisfy ; and being purfued by wrath 
and juflice, thefe words come out of his mouth. 
Father, if it be po^ftblei ^^^ ^^^^ ^^P depart from nw, yet 
not my ivill, but thine be done ; his engagement bind- 
ing him, and wrath purfuing him, he (lands betwixt 
thefe two as a prifoner ; and upon thefe two, th& Lord 
laid on him the iniquity of us all ; there was a demand 
made, and he anfwered for them ; for in thefe verfes, 
the fteps of our Lord's humiliation are dcfcribed out 
in a legal way, as before the bar of God's tribunal. 

2 j/y, This being our Lord's condition, we fhall 
confider the effects of this pieffure of fpirlt, which 
may be done in iht^o. four heads, i. He was under 
the fcnfe of great foul-pain, forrow, and trouble ; for 
the cup of the wrath of God being bitter, which he 
was to drink, it could not but deeply fling his holy 
human nature, wmc^h was the procuring caufe of his 
agony, and that which made his foul forrowful, and 
brought out the bloody fweat. 2, Befide his grief 
and forrow, these was a' holy horror ; for confidering 
the oarty that he h^d to do with, it was impotlible it 
could be otherwife ; impolTible for a finite, though a 
finlefs creature, to look on an angry God, and on 
wrath poured forth into the cup, which it muft needs 
diink, and not have a horror at it; it were not be- 
coming the finlefs human nature of our blefled Lord» 
Kot to be aOlicled with a holy and finlefs horror at 
that mofl bitter cup, whigh brought out that fad cry. 
Father, let this cup depart from me :■ AVhich did not 
■ proceed from, any diflike he had tp fulfil his enga^e^ 
ment, or from any un,\villingnefs, or unfuitable re* 
fentment that he had fo engaged himfelf, but from an 
apprehended fiiilefij.difproportionablenefs, tofpeak fo, 


f5erm. 29. JSAIAH LTIL Verfi 8. 501 

in his finite, finlefs^ human nature, to encounter with 
the wrath of his Father ; to which tliough he mort: 
willingly yielded, vet in itfelf it was dreadful. 3. 
There was a flraitning, or holy fear, as if there had 
been In him a finlefs difpute or debate, [[\Vhat will 
become of this? Can a man get.through this? (tho* 
he was God as well as man) llow will this be borne f 
This looks as if death would get the vidory ;]] Thus 
it is faid, Heb.-v. 7. hi the days of -bis Jiefn be offered 
up ftrong cries and fvpplicaiions iv'ilh tears ^ and was 
heard hi that be feared ; he put up Itrong cries to be 
delivered, not from dying, but from the power of 
death, and was heard in that he feared, to fhew a holy 
care to prevent death, could that have been, and a 
finlefs fear of it, left it fhould fwallow him up. 4. 
There was a pinching and flraitning from love to th^ 
leather, and to the doing of his will ; and, from love 
to the eleft, and to their falvation, v.'hich punied'hiin 
forward to perform and fulfil his engagement ; ac- 
cordingly, Luke xii. 50. he fays, I have a baptifm to 
be baptized 'icitb^ and boic am I ftroitncd till it be ac* 
complifl)^d\ and hence It was that thofe words were 
uttered by him, Father, not niyivill, but thine be done ; 
and therefore, though he had pov/er to command 
twelve legions cl angels for his relief, yet^ if we may* 
fo fpeak, love fo binds his hands that he will not ufe 
his power for his own deliverance. But to guard this 
doctrine from miftakes, take a foutfold advertlfemehC 
concerning this inward foul-piaching, which, will 
lielp to clear fomcwhat of his foul-futiering that foU 
loweth. And i. not th^it there was any finful 
or unfuitable confufion or perturbatiori of mind ia 
our Lord, fuch as ufeth to be in us, thete being no 
dreg of corruption in his mind to jumble or dlfcom- 
pole his holy human nature. 2. Beware of thinking 
that there was any fretting or anxiety In him, or any * 
difcontentednefs with the engagement ; his exprefllon^ 
flitfw forth the contrary ; for, faith he^ / could com- 
P p p a Pian4 

502 ISA I A H LTII. Verfc 8. Serm. 29. 

??ij?i(i tzi'ck'C /r^iof/s of an^^e/s, yet he would not do it. 

3. Think not that there was any jealouiy in him of 
the Father's love ; though there was a fufpeniion of 
the comfortable and joyful fenfe of it, yet there was 
not the lead loofing of the lairh of it, as is clear by 
his doubHng of thefe words, A/y God, my God, when 
in his faddefl: dKtrefs he cried out a:-; being forfaken. 

4. Ye (liould not look on this, as holding forth any 
diftruit as to the event. { have, faith he, power to 
lay down my life, and I have power to take it up a- 
gain; and 1 will rife again the third day; he knew 
that the covenant of redemption betwixt the Father 
and hini ftood iirm and fure : But it is the conlldera- 
ti(m of God's now coming as the parry to exacl: tiie 
clecls debt of him, and his (landing at the bar to an- 
fwer for it, which puts him in this agonv ; and though 
confidering Chrill as man perfonally united to the God- 
head (whereby he was kept from fniking) he had no 
diftrull to be carried through ; yet confidering him as 
man fuffering, and that (to fpeak lo with reverence in 
fuch a divine fubjecl) there was an eclipfe of that feii- 
fible joy that proceeded from the two natures together, 
it is not pollible to conceive of Chrili: in this condition, 
but wrath and anger mult be fome way dreadful or 
terrible to him. 

The ufes are \ft. To evidence the truth of what 
our Lord fufTered, and how feverely he was pinched 
and ftraitned. It was not the fcribcs and Pharifees 
purfuing him, nor the fokliers buffeting and mocking 
of him, and carrying him to the high-priefl's hall, ' 
and from Pilate to Herod, and back again, that fo 
much troubled him ; but there was a higher hand that 
he had to look to, and a judge and court to which he 
uas now anfwering, that was very above theirs. 

And therefore, as a 2 J ufe of the doctrine, Think 
It not fuch a light thing (as many do) to fatisfy juf- 
tice, or to give God a ranfom for fouls. Ye fee how 
it fli-aitned the Surety, and put him as in a prifon. 

Uu-. I 

Serm.'29. 1SAU H U\l. Vcrfc 8. 503 

iJnrpeakably deceived are they who think that two 
or three formal words wHl make their peace'VNith God, 
and that they will flip into heaven ; be not carried 
away with this delulion, but confider fcriouf.y what 
will become of you, if ye be put to aniwer for your 
own debt, when he handled, the Surety, his own Son, 
fo rou^hlv. Ye that will deep on, and fcorn to let 
any word prick you, the jultice of God fhall prick 
you, and put you to ftraits, out of which ye fliall not 
be able to extricate youifelves ; and he fh;\ll appear 
like everlading burning, when the pireat day of his 
wratli conies, anil when it fhall be faid bv you. Who 
can jicind before it? or abiile it ? It were good that ye 
who are mod atheiitical, and who with a ibrt of tri- 
umph and gallantry will needs deftroy yourfelves, 
would lay this to heart, and remember that the day 
comes when vc will be broug-ht co this bar ; and crave- 
ly confider what a hell this will be, to have the def- 
peratenefs of the deliverance fealed up in vour 
coniciences ; and the evidences of God's hatred, and 
thofe aggravations that (:ur i.ord's holy nature could 
not admit of, in your bofom. When wrath meets 
with corruption, and corruption with wrath, and 
when thefe mingle, how dreadful will vour cafe bel 

3(//r, Let believers fee here how they are obliged to 
Chrift ; confider what he hath paid, and Vv'hat the 
fatisfacfion of juflice for you cofl him ; men are 
ready to think that it was an eafy thing to fatisfv jul- 
tice, and to drink of the brook by the ivay ; but if fin- 
ners were fenfible of challenges for fin, and if they 
had they had the arrows of the Almighty diinking up 
their fpirits, they would think otherwife of Chriit** 
drinking up the cup of wrath for them, not leaving 
io much as one drop of it. It is but the threatnings 
with fome drops of it that any of you meet within 
your foul-ex ercifes. O ! believing finners, are ye 
not then eternally obliged to Chrilt, who drank up 
this cup of wrath for you? 

504 JSAJAII LIIl. Verfc 8. Serm. 29. 

4//!'/)', There is notable confolation here to poor 
fouls that would fain make ufe of Chrift, as, i. That 
Chrid.hath ftcpped through this deep river, or rather 
fea before them ; and if the cup come into their hand, 
it is empty : Freedom from the wrath of God is a 
great confolation, and yet it is the confolation of iheiu 
that are fled unto him for refuge. 2. It is comfort- 
able to them in their comparatively petty fl:raits and 
difficulties, when they wot not what to do, when the 
law feizeth and juflicc purluetli, and when the conf- 
cience accufeth for fni, to confider that Chrift was a 
prifoner before them. Hiough he had no accufation 
for his own debt, yet he was accufed for ours, that 
he might be a compallionate high prieft, being made 
like to us, but without fm ; jullice purfued him, the 
law arrefled him, wrath feized on' him ; fo that 
when we are fet upon by thefe, he will be tender of 
us, for he knows our frame, and that we cannot 
bear much ; and therefore on this ground a believing 
fmner may go with boldnefs to the throne of grace, 
becaufe Chrilt the furety who hath payed his debt, is 
there. It Is a fliame for believing finners to walk fo 
dejededly, even under thofe things that are terrible, 
as if Chrift had not gone through them before them 
and for them. 3. There is confolation here when 
they are under anv heavy crofs and diiiiculty : As 
there is alfo ground for patient and pleafnit bearing of . 
it, becaufe it was another for-t of prifon that Chrift was 
put in for them ; ye may, I grant, lainent over the 
long want of fenfible prefence, it bjing natural to the 
believer to mifs it, and to long lor it, but ye fliould 
not be difcouraged under the want of it, nor complain 
as the Lord's people do lament \ fs ibere any forroiu 
like unto my forroiu ? But fubmilfively and contentedly 
bear it without fretting, feeing our Lord bare fo much 
for you. 

^ihly^ There is here a notable encouragement to 
believe, and a notable ground for the believer to ex- 

Serm. 29. IS J I A H LITI. Vcf:/e 8. 505 

peel freedom from fin, and from the punifiiment that 
it deferveth, becaufe Chrifl: payed dear for it. Where- 
fore was all this fullering, but to pay the believer's 
debt ? But when we come to fpeak of his deliverance, 
it will clear this more. 

2. While it is faid, that he ivax brought from jttdg' 
vient^ which fuppofes and implies, that he was once 
at, or under judgment, even the judgment of God, 
who is his great party all along : He laid on him the 
iniquity of us ali ; and verfe 10. It plcafed the Lord to 
bruifc him : He was the Creditor that caufed him to 
be taken and arreted ; obferve, that in all the foul- 
vexation, in all the preflhre of fpirit that our Lord 
fullained, he was (landing judicialiy before the bar 
of God, and was judicially proceeded againfi: as the 
elecls furety ; there was no bringing Chrill to judg- 
ment, had he not engaged to be a furety, and had 
not God laid on him our iniquities, for it was for no 
debt that he was owing himfelf, but for what by his 
engagement as the elecls furety he came under, and 
was made liable to. That which 1 mean by his being 
brought to judgment, is not only that he fufferedand 
was occafionally condemneii by a court of men, or 
by a human judicatory, which was rather like a tu- 
multuary meeting, or a company of men in an up- 
roar, than indeed a court ; but whatever was before 
men, there was a legal and judicial procedure before 
God. For clearing thereof ye fhould confider, i. 
The account whereon he fuffered, and was brought 
before God's court of judgment, to fpeak fo : It was 
not for any thing that the fcribes or Pharifees, or Ei- 
late had to lay to his charge ; it vas envy in them, 
the former at leafl, that moved them in what they 
did ; but the next words tell us, what it was. For the 
tranfgrejjion of my people icas he Jirickcn. The priefls 
and people took no heed of this, but this was indeed 
the ground of his judicial arraignment before God ; 
the elect were ia their fins, and he by the covenant of 


5o6 ISAUII UlL Ver/eS, Serm. 29. 

redemption ftood liable for their debt, becaufe he 
had undertaken for fhem as their furety. 2. Confi- 
der who was his great party in his fufferings ; it was 
not Pilate and the Jews, he cared not fo much for 
them, but it is God, and therefore he crys. My God^ 
Tny God, 'ujby haji thou forfaken me ? And therefore he 
makes his addrels to God, Father^ if it be po[fiblc, let 
this cup pafs from 'nie ; he cared not for aafwering 
them, but looks to a higher hand, and upon himfelf 
as Itanding before another tribunal ; therefore it is 
faid, ver. lo. 2~ct it pleafed the Lord to hruife him ; he 
looked not to Pilate, but to the Lord purfuing him. 
3. Confider our Lord's fubmiflion to his being brought 
to judgment, not, only nor chietly before men, but 
before God ; there/ore lays he, John xii. 48. Father^ 
Java vie from this hour ; but for this caufe come I to this 
hour : Come then Father and let us reckon ; he looks 
not only to the prefent difpenfatfon, but alio to the 
ground wlrence it came, and to the end that God had 
in it : For this caufe came I unto this hour, even to 
have my foul troubled, and to be put to anfwer for 
the debt of my eletl people according to my engage- 
ment ; Lo, Iconie, faith he, in that often cited fortieth 
Fla'm, in the -columc of thy book it is written of mc^ I de- 
light to do thy zuill. Confider ^thly. The eifcfts of his 
bringing to judgment ; a fentence palfes, 1 Tim. iii. 
lilt. [Great is the myllery of godlinefs, God mani- 
fefted in the fieih, julUtied in the fpirit,] not before 
Pilate, but in God's court ; having faristied for the 
ciVcls debt according to his und^Jrraking, he gets an 
abfolution, which reaches not only to himlVlf, but 
to all them whole pel fons he fullained, as is clear, 
2 Cor. V. uit. [He was made fin for us who knew no 
fin, that we might be made the righieoufnefs of God 
in him3 the eleifls obtaining eternal redemption and 
abfolution by his deadi, and the refpeft that his fatis- 
faCtion had to their juftificarion, clears that he flood 
there judicially at the bar of God in their name to an- 

Serm. 29. ISAIAH LIII. Verfe 8. 507 

fwer for them. And there are three jfleps of this his 
judicial anfwer, i. He gets the bill of the elects debt 
put in his hand ; [though there was no guile in his 
mouth, yet it pleafed the Lord to bruife him, he laid 
on him the iniquity of us all ; and for the iniquity of 
my people was he Itricken,] thefe are the perfons that 
he undertook for, and for their debt he anfvvers ; the 
verity of the facl is clear, for they are under guilt ; 
the law's claim is clear, for it is broken, and upon 
this the bill is put in his hand : Hence it is faid, [he 
died for us, he was made fm for us, and he died for 
our fins.] 2. As the bill is put in his hand, fo a fen- 
tcnce pafles accordingly, he is found liable to the 
elefts debt, and muit anfwer for it, as the former 
word is, [It was exacted on him, and 2 Cor. v. ult. 
He was made fin for U5, and Gal. iii. 13. He was 
made a curfe for us,] that is, by the fentence of juf- 
tice he is charged to bear the curfe. 3. The fentence 
is executed as it was part, the cup is put in his hand, 
and not only is he charged with, and doomed to the 
curfe ; but actually he is made a curfe, and all this as 
judicially fuflaining the perfons of the ele6t, as their 
Bondfinan and Surety. 

Here we have fomc fweet and profitable ufes. i. 
See here and underltand the way of redemption con- 
trived, fo as it runs on mercy and juftice, mercy to 
the elect, and juftice to the Surety, their debt being 
fully exaded.of him. 

2. It learns us how to eftablifli our faith, and alfo 
gives us ground of believing. But to make it diftin6t ; 
juftice niuft: be fatisfied, without which no mercy 
could be Ihewed to the finner, and God hath laid 
down the way by the Surety's interpofing ; even as it 
is among' men, the Bondfinan being imprifoned and 
fatisfying, is the debtor's liberty ; and as God hath 
condefcended to deal with us by way of covenant, fo 
he condefcended in the covenant of redemption to pro- 
ceed legally and judicially with Chrift, that we might 

Vol,. I. No. 5 Q^q 4 have 

5o8 ISAIAH LIII. Vcrfe 8. Serm. 29. 

have the clearer underftanding to make application 
of it. 

2. Are there any here that look for redemption 
through Chrift, and hope that their fins were in the 
roll given to him ; O ! how warming fhould this be 
to your hearts ? And how fhould it make them to melt 
in love and godly forrow, to behold Chrift Handing 
at the bar of juflice, and that for you ? O ! what an 
afpeft would his fuft'erings have on us, if we were 
clear about our interefl in him, and could hear him 
in our name, faying, [Father, here am I, if thou take 
me, let thefe go ; thy will be done, for this caufe 
came I here to anfwer for my peoples debt, to own 
the charge given in againft them, and to undergo thy 
fen fence for them ; then fays jitjiice, thou muft pay 
their debt ; content, fays he^ here am I ; and fo he 
gives his back to the fmiter and his cheeks to them 
that plucked off the hair, and hides not his face from 
fhame and fpitting.] If we were clear that our fhare 
was there, and that our iniquities came in among 
the reft to make up the bill, and if we could difcern 
him aright fo ftraitned in fatisfying for us, would we 
not think ourfelves eternally obliged to him, to hate 
fm, and to glorify him in ottr bodies and fpirits ivhich 
are his? As it is, i Cor. vi. ult. If indeed ye be 
Chrifl's Cas ye profefs yourfelves to be) he pays dear 
for you ; and if fo, will not this lie upon you as a 
juft debt to him, to glorify him in your bodies, and 
in your fpirits ? For both in body and fpirit he payed 
for you. 

4. It is a notable ground of confolation to believers 
againft diffidence and fear to appear before the throne 
of God ; becaufe our Lord Jefus Chrift hath been be- 
fore us, and in our name, hath anfwered for us to the 
full, and hath fatisfied all that juftice could crave of 
us. What wakens terror at death, and makes the 
thoughts of Chriil's appearing to be dreadful, but our 
looking on our appearing at the bar of God ? But it 


Serm.29. ISA IJ H LUL Ver/e S, 509 

is a comfort to us, that Chrift our Surety was brought 
to prifon and to judgment, and was ah'b brought from 
both ; yea which is more, and without which the con- 
folation is but divided, he was brought to both for 
us, and he was alfo brought from both as our Surety, 
as Surety for all them that betake themfelves by faith 
to him: He was carried to prifon and to judgment 
as Surety for the eleft, and he was purfued as 
their Surety, and therefore his payment of the 
debt as Surety muft be accepted in the name of 
them, for whom he payed the debt : Our Lord 
Jefus not only died and was laid in the grave, but he 
went further, he was even at the bar of juftice exact- 
ed upon and fentenced, and the fentence executed 
upon him, elfe, woe had been unto us. On this 
ground is that triumph, Rom. viii. Whojlirdl lay any 
thing to the charge of God's elc8 ? It is God that jttjii- 
Jies : Who Jhall condemn? It is Chriji that died, yeara- 
ther who is rifen again, he, and it is faid, Rom. vii. 
That we arc delivered from the law, being dead to that 
wherein we were held ; the law had us in prifon, and 
the door bolted againfl: us, and bad laid us in irons, 
but our Lord came, and (as Sampfon did in another 
cafe) carried the gates and bars to the hill-top, He 
fpoiled principalities and powers, and triumphed openly 
over them on the crofs, fo that now, the prince of this 
world is judged : Thefe are the true and faithful fayings 
of God : We have through Chrift accefs, and may 
with boldnefs come to the throne of grace, having him an 
high-priefi who is touched with the feeling of our infirmi- 
ties, and was in all things tempted like as we are : He 
knew not only what it was to be hungry and thirlly 
and weary, to be pained, and to die ; but he knew 
what it was to come before the terrible tribunal of 
God, and to be arraigned for fm, though not for his 
own fin, and what it was to be fentenced and to meet 
with wrath ; which gives to finners a fafe and refrefli- 
ing (heltcr under him, as under the fliadow of a great 
C^q q 2 rock 

510 ISAIAH LIII. Verfe 8. Serm. 30. 

rock in a weary land. This is the great defign of the 
gofpel, to make offer of the benefit of thefe fufferings 
to you, and to pray you in Chrift's flead to be re- 
conciled to God. Now may God himfelf perfuade 

you to It! 


Isaiah LIII. Vct/c 8. 

Verfe 8. He was taken from pr'ifon^ and from judgment ^ 
and ivbo JJjall declare his generation ? For he was cut 
off ont of the land of the li'ving, for the tranfgrejjion 
of my people ivas he firicken, 

Er' VERY flep of Chrifl's way to finners, and every 
\j word whereby it is expreff , is wonderful : And 
therefore it is no marvel that the prophet dvoth by way 
of admiration put in this word, And who J): all declare 
his generation ? We fhewed you that we conceive thefe 
words to be thofe that exprefs the prophet's turning 
of himfelf from Chrifl's humiliation to his exaltation : 
He hath infilled long in fetting forth his wonderful 
abafement, and humiliation, which thefe words im- 
port, He was brought from prifon and from judginent : 
Which look not only to his external imprifonment, 
and to his coming to judgment before men, but alfo, 
mainly and principally, to the (traits that he was 
brought into, and his arraignment before -God's tri- 
bunal, and fo to the caufe of his fuffering, to wit, 
for the trayfgreffion of his people^ as the words follow- 
ing hold forth, which was not the caufe of his cenfure 
before men, but the procuring caufe of what he met 
with from, and before God, 


Serm. 30. ISJUHLUL Verfc S. 511 

But though he was brought to prifon and to judg- 
ment, to death and to the grave, yet they did not, 
they could not detain him ; He luas taken, or as the 
word fignifies, he was Hft up from prifon and from 
judgment, being the fame word that followeth, He was 
cut off' out of the /and of the living, which luppofes a 
turn and change from his humiliation to his exalta- 
tion, and thefe words, Who jhall declare his generation ? 
let forth the unconceivable and^ unexpreffible glory- 
that Chrifl is exalted unto. So Ads viii. 33, 35. 
where thefe words are cited, it is faid. In his humilia^, 
iion his judgment was taken away : That is, in the 
lowefl (tep of his humiliation, his judgment, or that 
to which he was adjudged, was taken from him, and 
he was declared free. However, fmce in thefe words 
our Lord's humiliation is implied, and his exaltation 
expreffed as following on it, we think it fafefl to un- 
derftand it fo. The words put together hold forth 
the high degree of Chrifl's glorious exaltation, fo as 
his generation cannot be declared ; He was taken from 
prifon and from judgment, and glorioufly exalted in 
another manner, and to another degree of glory than 
either angels or believers are, or can be capable of: 
For he that is exalted is God,.whofe generation can- 
not be declared ; ' death having no more dominion 
' over him,* and he ' having the keys of hell and of 

* death :' In a word, we take this, ' Who fliall de- 

* clare his generation ?* moft immediately to relate 
to Chrifl's exaltation as Mediator, and to the glory 
wherewith he was inverted, and to the dominion that 
he hath over all creatures ; vet confiderinfr that the 
prophet's fcope is to fet forth this as wonderful ; and 
confidering that the firft (lep of his exaltation is his 
refurretlion, whereby, as the apoftle fpeaks, Rom. 
i. 4. he was declared to be the Son of God with power ; 
his refurredion being fmgular in this refpe£l, that he 
rofe by his own power ; and confidering that A*^s 
viii. T^^. Philip, began to preach to the eunuch fefus 


512 ISAIAH LTII. Verfe 8. Serm. 30., 

Chrlfl; as the objed of faith : We think it reafonable 
to conceive, that he preached Chrift to be God, from 
this text, fo as the eunuch might have a folid foun- 
dation for his faith ; and alfo anfwer the fcope, which 
is to fet forth the wonderfulnefs of Chri(t*s love to 
eled fmiiers, who being God, yet condefcended to 
come thus low for faving of them. We may take in 
his Godhead immediately, from which as the former 
fteps of his humiliation received worth and efficacy, 
i'o he was thereby fu Gained and born up under all thofe 
fufferings whereby his people are faved. 

From xhtfrft and fecond expreffions put together, 
we (hall draw three doctrines relating to three main ar- 
ticles of faith. 

The I. whereof is this, That our Lord had a de- 
liverance from, and viftory over the loweft and moft 
pinching parts of his humiliation and fuffering ; fo 
that though he was at prifon and judgment, yet he 
was lift up from both, and had a glorious deliverance. 
This takes in three things, which the fame grounds 
will confirm, 1. That in his lowed eflate and (teps of 
humiliation, he was fuliained, and carried through ; 
fo that all the alTaults which he was put to endure 
and encounter with from all his enemies, wicked men 
and devils, did not overcome him. 2. That as he in 
himfelf was born through and fuftained ; So in refpeft 
of God's bar at which he was arraigned, he was ab- 
folved and fet free : He fo came through by paying of 
the debt, that he had an abfolution, as it is, i Tim. 
iti. ult. Great is the myjiery of godlinefs ; God was mg- 
nifejl in the fcjh, ju/iified in the fpirit : Our blefled 
Lord Jefus being fullained by the power of his God- 
head, was carried through in his fufferings, payed 
the elefts debt, and received the fentence of abfolu- 
tion, even as a pcrfon (to fpeak with reverence in fuch 
a fubjed) having payed the debt for which he was 
imprifoned, is abfolved and fet free. 3. It takes in 
our Lord's adual delivery, he not only received the 


Serni. 30. ISAJAH LIII. Verfe 8. 513 

fentenpe of abfolutlon, but was aftually fet free ; fo 
that a6 he was pleafed to put himfelf in prifon and in 
llraitJ for us, fo he was brought from every ftep of 
hi3^ humiliation, fro?n prifon and from judgment, from 
deaih and from the grave ; he nailed the hand-writing 
which was againfi us to his crofs, (as the apoftle faith. 
Col. ii. 14, 15.) And- having fpoiled principalities and 
powers, he made a Jhew of them openly, triumphiyig over 
them in it : And as it i», i Cor. xv. at the clofe, he 
took the fling from death, difarmed it, and trode 
upon it : And there was neceffity for this, even fuch 
necefiity, that it was impolfible it could be otherways, 
as we have it, AQ:s ii. 24. // was impojjihle that he 
could be holden of death. This will be clear if we con- 
fider thefe